
Class J5_[ 

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CQEffilGHT DEPOSm 



Mans Ancient Trutk and Its 
Place in Democracy 



BY 

E. P. LOWE, M. D. 

NEW ORLEANS. LA. 



Press ce 

Schumert-Warfield-Watson, Inc. 

New Orleans 

1918 



v n 



Copyright, 1918, 
By E. P. LOWE, M. D. 



MAY 27 1918 
©CI.A497483 



PREFACE 



In the preparation of this little book, the writer has had two 
chief objects in view : Firstly, to stimulate and incite the thought 
and reflection of the reader along the lines herein set forth, in 
the hope that his mind may be quickened in the Truth, and that, 
in consequence, our great democracy may receive his much needed 
assistance in its toilsome efforts to arrive at a more adequate 
and fairer system of human government; and, secondly, to point 
out the evils which have always threatened and will continue 
to threaten the existence of all governments, especially every 
variety of democracy. 

In emphasizing these national perils, the writer frankly ventures 
to express the hope that the tireless vigilance of all our people, 
without respect to religious or political affiliation, will safeguard 
the great and vital principles of our federal constitution and 
place them above all other, debatable considerations, to the end 
that our growing republic may, under the guidance of a merci- 
ful Providence, escape from the destructive pitfalls into which 
so many great states have previously been precipitated and lost. 

In these pages no criticism is intended of the inner truth of 
the various systems of spiritual culture and development, which 
have characterized the different ages of the world, but aJlusion is 
made rather to the external corruptions which have always en- 
cumbered and will continue to encumber these systems, and 
which spring from the nature of man. 

Man is a compound of Spirit and Matter, of Truth and False- 
hood, of Good and Evil, and thus constitutes the battle field 
upon which the contending principles of his nature are in constant 
and mutual conflict. Every human institution, or every institu- 
tion with which man has to do, must, in the nature of things, 
bear the impress more or less distinct of both principles of his 
being. Therefore, when mention is made of the baneful influ- 
ences of untoward ecclesiasticism, reference is intended to the 
corruptions which have grown up about it and not to its sincere 
interpretations of divine truth or to its altruistic efforts to elevate 
mankind. 



Further, the word ecclesiasticism is used in its broadest sense 
as applicable to every system of religious thought, past and present. 

In hinting at some of the chief functions of all democratic 
governments, the writer is conscious of the fact that some of the 
ideas submitted may be considered by many as Utopian and im- 
practicable, but he consoles himself with the reflection that every 
logical conception of man will eventually find a practical expres- 
sion in human life and yield its fruits in the days to come. 

He also indulges the hope that necessary repetitions will not 
prove irksome to the reader. They have been introduced with 
a view to fixing certain facts in the memory. 

This is the day of small books. The busy man has neither 
the time nor inclination to delve in long treatises outside of his 
chosen field of action, but demands that all subject-matters 
desiring his attention shall be brought quickly and easily within 
his grasp. Hence, it is devoutly hoped that the brevity of this 
volume will prove consoling to the patience of the general reader, 
for whom it has been especially prepared. 

B. P. LOWE, M. D. 
New Orleans, La. 



PART I 
MAN'S RELATIONS TO DEITY 



Chapter I 

Introduction pages 13 to 23 

Chapter II 

The Philosophic Proof s of the Existence of Deity pages 27 to 40 

Chapter III 

The Scientific Proofs of the Existence of Deity pages 41 to 53 

Chapter IV 

What Relation Does the Deity Bear to the Uni- 
verse? pages 54 and 55 

Chapter V 

The Biblical Narrative of Creation . . . pages 56 to 62 

Chapters VI to IX 

The Scientific Narrative of Creation . . . pages 63 to 93 

Chapter IX 
Summary pages 94 to 98 

Chapter X 

Darwinian Evolution Not Proven .... pages 99 to 111 

Chapter XI 
Ante-Diluvian Life pages 112 to 115 

Chapters XII and XIII 

The Deluge pages 116 to 129 

Chapter XIV 
Post-Diluvian Life pages 130 to 133 

Chapter XV 

The Final Triumph of Truth pages 134 to 137 



PART II 
MAN'S RELATION TO MAN 

Chapter XVI 

Introduction pages 141 to 144 

Chapter XVII 

The Forms of Government pages 145 to 147 

Chapters XVIII to XXIV 

The Functions of Democracy pages 148 to 192 

Chapter XXIV 

The Perils of Democracy, and the Hopes of Our 

Republic pages 193 to 201 



GLOSSARY 



Era 



A Grand Division of the Earth's History with 
its Accompanying Rock and Life Systems. 

A Division of an Era with the Accompanying 
Rock Series. 

A Part of a Rock Series. 

A Rock Stratum. 

The Wearing of Rock into Sediment. 

A Great Physical Change in the Earth's Surface. 

The Vegetable and Animal Life of an Era or 
Period, Characterized by its Dominant 
Types. 

The System of Animal Life. 

The System of Vegetable Life. 

The Regular Grading of One Formation into 
Another. 

The Confused and Irregular Arrangement of 
Formations. 

A Stratum or Group of Strata Characterized by 
the Presence of a Particular Fossil not 
Found in the Underlying or Overlying 
Beds, or a Particular Assemblage of Fossils. 

Connecting-Link The Form Connecting the Life-System of one 
Era with the Dominant Type of the Life- 
System of the Succeeding Era. 



Period . . . 

Formation . 
Sedimentation 
Erosion . . 
Revolution . 
Life-System . 

Fauna . . . 
Flora . . . 
Conformity . 

Unconformity 

Horizon . . 



Fossil 



The Petrified Remains of Animal or Vegetable 

Life. 



DEDICATION 



to all who labor for the restitution of man's ancient 
truth, and for the development of a rational 
Democracy, wherever its principles may 
inspire the hearts of men, this 
little volume is respect- 
fully dedicated 



PART I 
MAN'S RELATION TO DEITY 



CHAPTER I 

Introduction 

The question may be logically asked, what is Truth? Many 
answers have been given to this question, but the most rational 
would appear to be that Truth is the infallible process of the 
infinite mind. Again, it may be asked what is man's ancient 
Truth? The proper answer is: Man's immemorial intuitive 
conception of the Divine process. 

Reason is the power bestowed upon the finite mind by the 
Infinite Mind to enable man to revive or restore his Primitive 
Intuitions, and this faculty proclaims these Primitive Intuitions 
to be the foundation of man's entire knowledge. Every scien- 
tific fact, however new it may appear to be, is but a restoration 
of a primitive intuition — an intuition rekindled and revived by 
the faculty of reason. Man, through the process of reason, 
steadily opens his mind to the restoration of his Primitive Intui- 
tions, and hence his knowledge of the universe continually grows 
and broadens. He is, indeed, approaching nearer to the Infinite 
through a process of gradual disillusionment. 

Reason teaches that the finite world, man included, has sprung 
from the infinite world, and possesses only what it has derived 
from that infinite source ; in other words, that the finite, formative 
and changeable world is the creation by progressive emanative 
materialization and differentiation of the formless, changeless, 
infinite Pleroma. This is an unavoidable conclusion of the human 
mind. It is the only conclusion, in fact, to which reason, tradi- 
tion, the Holy Writings, and intuition unerringly lead us. 

No attempt will be made in this work to discuss in detail the 
varied differentiations of Truth in the Divine government of the 
universe, for that labor must be left to the disposition of each 
individual, whether he be an independent seeker after Truth, or 
a willing follower of others. But Truth must here be considered 
from its broadest aspect as an attribute of the Divine Mind. 

In its practical essence it constitutes the underlying foundations 
of the doctrines of the Fatherhood of God and the Brotherhood 



14 Introduction 

of man. From the birth of the Caucasian race, so sacred tradi- 
tion and the Holy Writings inform us, to the present time, it has 
constituted the fundamental concept of the human mind — has 
been the fountain source of man's knowledge and the basis of 
his civilization and has ever dominated his attitude toward God 
and his fellowmen. There is no authenticated record, anywhere 
discovered, that during the long twilight of the passing ages 
there was ever a dissenting voice raised against it. It may have 
been subjected to varying interpretations and constructions 
relative to its application in the life of the world, but the essen- 
tial Truth itself was never doubted. It has been left to the com- 
paratively recent period of the last twenty-four centuries for this 
Primitive Truth to meet with skepticism and doubt ; why, we can- 
not explain, except upon the hypothesis of man's progressive 
materialization. As he has proceeded farther into contact and 
experience with the physical world and has, by mental develop- 
ment, discovered more and more of the laws underlying its pro- 
cesses, he has steadily centered his attention on the physical 
and lost sight of the Absolute from which all else has sprung — ■ 
to which, in truth, all physical phenomena owe their origin. He 
has come, at last to regard Matter as the pleroma of all things; 
in other words, he has deified the physical world with its forms 
and changes and thus denies the existence of God — the formless 
and changeless Absolute. 

From the doctrine of the Fatherhood of God spring man's true 
ideas of Philosophy and Religion, while from that of the Brother- 
hood of Man come all his private and public ethics. Thus while 
various religious and ethical systems have directed the conduct 
of man in different nations and ages of the world, the underlying 
truth in all was identical and had its origin in the Primitive, or 
Intuitive Truth which was stamped and impressed upon the 
consciousness of Man at his creation. 

But let us at once proceed to a brief study of this Ancient 
Truth as it appeals to our reason, and at the same time attempt to 
combat some of the modern influences which tend to corrupt, if 
not to destroy it. 

As already said, this Primitive Truth presents two aspects — 
the Fatherhood of God, or man's relations to his Creator; and the 



Introduction 15 

Brotherhood of man, or his relations to his fellowmen. The 
former concerns man's religion, his responsibility to the Deity; 
the latter has to do with his government his responsibility to his 
fellowmen. 

We will now take up the study of the first of these aspects — 
the Fatherhood of God — and endeavor to trace it to a logical 
conclusion. But this doctrine presupposes the existence of 
Deity. The question, then, naturally arises: Is there really a 
God, and if so, what relation does He bear to the universe? 

It has been the peculiar province of Philosophy and its ante- 
cedents, the Ancient Mysteries, to serve as willing instruments 
for the preservation and transmission of the Primitive Truth from 
generation to generation, to the end that man in his spiritual 
darkness might not lose a conscious hold on the Infinite. The 
careful study and reflection of the reader is, therefore, earnestly 
solicited for the following pages in the hope that, though he may 
not accept all the opinions therein presented, he may, at least, 
be lead into a profounder investigation of the subject, which will 
result in far more tangible good to mankind than can be expected 
of this limited effort. 

There are two great questions which from the nature of things, 
have always occupied and must always occupy, a conspicuous 
place in human thought: Is there a God? and if so, what rela- 
tion does He bear to the universe? Do what we may or turn 
where we will, these great questions continually thrust themselves 
upon our attention and demand our most earnest consideration. 
Not only do they claim our thoughts and reflections today but, 
they have agitated the mind of man from time immemorial. 
Every age of the world has had its philosophers and scientists, 
who have pondered these questions for the benefit of their fellow- 
men, although they may have failed to fully satisfy the spirit of 
inquiry. 

The ancient Egyptian Philosophers recognized one God under 
the name of On or Ra, Who manifested Himself in a triune power. 

The ancient Hindu Philosophers worshipped one God under the 
name Brahm or Om, Who manifested Himself in triune power. 

The ancient Babylonians recognized the Deity under the name 
of Aor, Who expressed His power in triune form. 



16 Introduction 

The Hebrews worshipped one God under the name of Aur, in 
triune activity. 

Zoroaster taught that the Deity expressed His creative power 
in the form of two contrary principles, the Positive and Negative, 
Light and Darkness, Good and Evil, Spirit and Matter; and that 
Man, as a compound of these two principles, must ultimately 
achieve his emancipation, by struggling upward through the pre- 
vailing darkness into the supernal light. 

Thales, of Miletus, the founder of the Ionic School of Greek 
philosophy, taught one Deity, and said that He was that which 
neither had beginning nor end. 

Anaximander, also of Miletus, the pupil and friend of Thales, 
held that the material cause and first element of things is the In- 
finite Substance. He says: "This is eternal and ageless and in- 
compasses the whole world." 

Anaximenes, also of Miletus, and a member of the school of 
Thales, agreed with Anaximander that there was an infinite 
substance, but held that that substance was air. 

Pythagoras, of Samos and afterward of Croton, southern Italy, 
maintained that numbers were the symbols of "The Infinite — 
the Supreme Being — the Soul of the universe — resembling light." 

Zenophenes, of Colophon, Asia Minor, the founder of the Eleatic 
School of Greek philosophy, says: "There is one God, the greatest 
among gods and men. He sees over all, thinks over all, and hears 
over all." 

Heracleitus, of Ephesus, says: "It is wise to hearken not unto 
me but my argument and to confess that all things are one. The 
one is made of all things and all things issue from the oife. You 
must couple together whole things and things not whole; what is 
drawn together and what is drawn asunder, the harmonious 
and the discordant." 

Parmenides, of Elea, says : "The universe is a unity." He held 
that there were crowns close together and inserted in one another 
formed of the rare and dense elements respectively, and that 
between these were other mixed crowns made up of light and dark- 
ness. That which surrounds them all is solid like a wall and under 
it a fiery crown. That which is the midmost of all crowns is 



Introduction 17 

also solid and surrounds it in turn by a fiery circle. The central 
circle of the mixed crown is the cause of movement and the com- 
ing to all the rest. He calls it: "The Goddess who directs their 
course. The Key-bearer and Necessity." 

Bmpedocles, of Agrigentum, Sicily, says: "I shall tell thee a 
two-fold tale. At one time things grew to be one only out of 
many: at another, that divided up to be many instead of one. 
There is a double becoming of perishable things and a double 
passing away." He declares: "Love and strife, harmony and 
discord, are the active factors in the changes of the universe.' 

Anaxagoras, of Clazomenae and afterwards of Athens, preceptor 
of Pericles, says: "All things were together infinite in number 
and smallness — for the small, too, was infinite — and when all 
things were together none of them could be distinguished because 
of their smallness. And Nous (mind) had power over the whole 
revolution, so that it began to revolve in the beginning. And all 
the things that are mingled together and separated off and dis- 
tinguished are all known by Nous." 

Zeno, of Blea, maintained the same doctrine as Parmenides. 

Melissos says: "But nothing which has a beginning or end is 
either eternal or infinite. For, if it is infinite, it must be one; 
for if it were two, it could not be infinite; for, then, it would be 
bounded by another. And since it is one, it is alike throughout; 
for if it were unlike, it would be many and not one. So, then, 
it is eternal and infinite and one and all alike." 

Socrates, of Athens, taught the unity and infinity of the Divine, 
Leucippus and Democritus taught that all things were derived 
from atoms and that the universe as a whole is the result of the 
mechanical motion and combinations of these purposeless atoms. 
Plato, of Athens, taught that ideas are the potentialities of 
being, and that the actuality followed the potentiality or idea — 
that Deity is the intelligent cause from which all spiritual and 
material things come — God and Matter — as infinite mind and 
infinite substance. 

Diogines, of Athens, belonging to the School of Cynics, taught 
that there were two principles in the universe, the active and pas- 
sive — God and substance. 



18 Introduction 

Zeno, of Citium in Cyprus, founder of the School of Stoics, 
also taught two principles in the universe, active and passive — 
God and sutstance. 

Aristotle, of Athens, preceptor of Alexander, maintained: 
"That Primary Substance is the highest cause. But of the con- 
tinual coming into existence of things in different ways, both the 
primary substance and the primary energy would be the cause. 
Since that which has motion imparted to it and which in turn 
imparts motion can only be a medium, there is, therefore, some- 
thing which, not being acted upon, yet acts, which is eternal 
and at the same time both substance and energy." 

Pyrrho, of Elea, 340 B. C, founder of the Skeptics, doubted all 
existence and cause. 

Lucretius, of Rome, believed the universe the result of purpose- 
less atoms. 

Pliny the elder, of Rome, deified the physical universe. 

Philo Judaeus, in speaking of the Creation as described by 
Moses, says: "And He says the world was made in six days, not 
because the Creator stood in need of a length of time (for it is 
natural that God should do everything at once, not merely by 
uttering a command, but by even thinking of it); but because 
the thing created required arrangement; and number is akin to 
arrangement; and of all numbers from the unit upwards it is the 
first perfect one, being made equal to all its parts and being 
made complete by them; the number three being half of it and 
the number two a third of it and a unit a sixth of it and, so to say, 
it is formed so as to be both male and female and is made up of 
the power of both natures; for in existing things the odd number 
is the male and the even number is the female; accordingly, of 
odd numbers the first is the number three and of even numbers 
the first is two and the two numbers multiplied together make 
six. It was fitting, therefore, that the world, being the most 
perfect of created things, should be made according to the per- 
fect number, namely, six — and, as it was to have in it the causes 
of both which arise from combination, it was fitting that it should 
be formed according to a mixed number, the first combination of 
odd and even numbers." 



Introduction 19 

Epictetus, who lived the latter part of the first century, A. D., 
taught the unity of God. He says: "If a man should be able to 
assent to this doctrine as he ought, that we all sprang from God 
in a special manner and that God is the father of both men and 
gods, I suppose that he would never have any ignoble or mean 
thoughts about himself." 

Marcus Aurelius taught two principles in the universe which 
jointly constituted the Primal Cause or God. 

Tertulian, in the second century A. D., in speaking of the per- 
secutions of the Christians at Rome, says: "We give offense in 
preaching God as the one God under the One Name of God from 
Whom all things are and under Whom is the whole body of things." 

Origen, who lived in the first quarter of the third century, 
says: "First, that there is one God Who created and arranged 
all things and Who, when nothing existed, called all thing sinto 
being." 

Cyprian, of Carthage, who lived and taught in the early part 
of the third century A. D., says: "There is One Body and One 
Spirit even as ye are called in One Hope of your calling; One 
Lord, One Faith, One Baptism, One God." 

Athanasius, of Alexandria, says: "We believe in one unbegotten 
God, the Omnipotent Father, the Creator of all things, visible 
and invisible." 

Augustine, of Numidia, North Africa, who lived about the lat- 
ter part of the fourth century A. D., says: "The spirit of life, 
therefore, which quickens all things and is the creator of the body 
and of every created spirit, is Gcd Himself, the Uncreated Spirit." 

Thomas Aquinas, in the thirteenth century A. D., says: "There 
must be found in the nature of things one first immovable being, 
a primary cause, necessarily existing, not created; existing the 
most wisely good, even the best possible; the first ruler through 
the intellect and the ultimate end of all things, which is God." 

Descartes, in the sixteenth century A. D., proclaimed: "And, 
in truth, it is not to be wondered at that God at my creation 
implanted this idea in me that it might serve, as it were, for the 
mark of the workman impressed on his work; and it is not only 
necessary that the mark should be something different from the 



20 Introduction 

work itself; but considering only that God is my Creator, it is 
highly probable that He, in some way, fashioned me after his 
own likeness in which is contained the idea of God by the same 
faculty by which I apprehend myself — that I could not be pos- 
sibly of such a nature as I am and yet have in my mind the idea 
of God, if God did not really exist." 

Spinosa, in the seventeenth century, declares: "God, or Sub- 
stance, consisting of infinite attributes, of which each expresses 
eternal and infinite essentiality, necessarily exists." 

Leibnitz, in the eighteenth century, says : ' 'And thus it is that 
the final cause of things must be found in a necessary substance 
in which the detail of changes exists only transcendantally, as in 
their source, and this is what we call God." 

Thus we find that the human mind in all ages has struggled 
with these great questions — to reach an understanding of the 
ultimate cause and government of the material universe. 

In the remotest antiquity when man was nearer the time of 
his creation, but few denied the existence of Deity and His gra- 
cious supervision over the world. This great truth was univer- 
sally conceded, and the only difference of opinion among men 
was as to the proper methods of worship. But as man receded 
from the time of his creation, and came more completely under 
the domination of the finite, these original inspirations became 
weakened, and a time finally arrived, near the middle of the 
fourth century B. C., when the Greek mind dared to question 
the Great Truth and cast a skeptical element into the subsequent 
discussions of the great question. Prior to this time, as above 
intimated, the Original Truth which had been registered in the 
inner consciousness of man at his creation, was rarely or never 
questioned; but now when these impressions had degenerated 
and were felt more weakly, the honest Greek mind endeavored 
to prove by reason alone what the human mind had previously 
known by both intuition and reason, and, laboring in this effort, 
cast a shadow of skepticism over this Intuitive Knowledge of 
man. The question has since been discussed with fluctuating 
conviction between truth and skepticism down to our own times 
when the doctrine of unbelief appears to be markedly in the as- 
cendency. Modern man has allowed his consciousness of this 



Introduction 21 

great Intuitive Truth to atrophy to such an extent that he has 
well-nigh lost his conviction of it. This unfortunate situation 
has been induced not only by the constantly increasing play of 
external impressions upon his consciousness, incidental to his 
material development, thus tending to stifle, in a large measure, 
impressions from the Infinite stowed in his inner consciousness, 
but those agencies which he trusted to keep alive these Primitive 
Truths in his soul proved recreant to the trust, and the wicked 
alliance of a corrupt Church and a tyrannical State have well- 
nigh completed the ruin of the glorious fabric of Primitive Knowl- 
edge. The human mind, rebelling at last against the slavish 
oppressions of a tyrannical and corrupt Church and state and, 
failing to observe the truth concealed in the dross of superstition 
and ignorance, went to the extreme of denying its existence and 
thus gave an impetus to renewed skepticism. This spirit per- 
vaded all the thinking classes, and the ignorant classes only clung 
to the Original Truth by the flimsy cord of ignorant faith. 

In the midst of this unstable mental atmosphere, science itself 
became skeptical and interpreted all natural phenomena in terms 
of blind physical force. This reaction from mental servitude 
was but natural and, under the psychological laws of man's being, 
had to occur. 

Modern science, then, assumes the theory of Darwinian evolu- 
tion to be true and endeavors to explain all life phenomena in 
terms of it; that is to say, that present life has evolved from 
insensate matter through blind and unintelligent forces inherent 
in that dead and inert substance; in other words, that there has 
been no intelligent creation. It assumes this theory to be true 
although admitting it unproven. 

Such a position is clearly unscientific; for the word science is 
derived from a Latin word meaning "to know." Science, then 
is what we know and not what we believe. Roger Bacon, in 
speaking of the true nature of science, says: "The first is that in 
order to be a science, a subject must be sufficiently understood 
to be mathematically stated." And yet we are expected to accept 
an unproven theory as true. 

So modern thought assumes the doctrine of evolution of life 
on the earth to be true and interprets all scientific facts in accord- 



22 Introduction 

ance therewith, even to the extent of believing that in Matter 
alone reside the promise and potency of all phenomena. But we 
must not forget that science can only deal with secondary causes 
and must leave the consideration of first causes to philosophy. 
The trouble has been not so much in faulty observation of physical 
phenomena, as in the faulty interpretation of them. But science, 
in its efforts to interpret the action of secondary causes, has 
assumed for itself an undue importance. It has ignored the posi- 
tion of philosophy and even assumes toward it an attitude of 
intolerance. To this extent, it ignores the importance of primary 
causes which constitute the very basis of secondary causes and 
their effects. To center attention upon blind, inert matter and 
to ignore the intelligent forces outside and behind it is to shut 
out of consideration the ultimate source of things and to restrict 
human thought to the limited and conditioned rather than to 
allow it to penetrate into the fields of the Infinite which of neces- 
sity must be the fountain source of all natural phenomena. Such 
a view would reduce man to the attitude of the swine which gathers 
fruit beneath the overspreading beech, but never inquires whence 
it comes. The human mind can never be content with such an 
outlook. 

One of the great errors of the evolutionist is the effort to limit 
the action of natural forces. He affirms that the forces now 
operating on and in the earth have always been the same, have 
never changed, have never been greater nor less. He declares 
that nature has always been uniform in action, and that, therefore, 
there never could have been any sudden universal calamity nor 
will there ever be. What an appalling attitude for the finite to 
assume toward the Infinite; for the conditioned to assume toward 
the Unconditioned or Absolute. Truly, the presumptions of 
the evolutionist grow pari passu with his assumptions. But 
this doctrine is disproved by the very phenomena which he relies 
upon to prove his case. Geological history is replete with many 
instances of great changes on the earth, if we are to accept the 
scientific dictum of the day. For instance, how can we account 
for the fossils of tropical and semi-tropical fauna and flora about 
the north pole now covered by Artie ice? How was it that the 
animals did not escape southward to warmer climates, and the 
plant life did not become extinct or adapt itself to changing con- 



Introduction 23 

ditions, if the present climate of the Artie region was a slow growth? 
Does not the finding of these tropical and semi-tropical animal 
and plant remains everywhere in the Artie regions, now covered 
with ice, prove there must have been some sudden change which 
imprisoned them in their present glacial tombs? And yet this 
change was universal over the northern latitudes of both conti- 
nents. What, then, becomes of the evolutionist's claim of nature's 
uniformity? Here, at any rate, is a very conspicious instance of a 
break in nature's uniformity. 

The forerunners of this scientific skepticism, though doubtless 
honest and earnest minds, were imbued with the skeptical princi- 
ples of the times. The Truth, concealed by the vestments of centu- 
ries of corruption, was repudiated, and the human mind was athirst 
for something new. Then came Cuvier's dictum of four epochs 
of Creation which proved the entering wedge. He was followed 
by Lyell who proclaimed the doctrine of nature's uniformity, 
apparently proving the impossibility of a great deluge. Then 
Agassiz presented his doctrine of a geological succession of life 
on the globe, though he denied the possibility of evolution. After 
Agassiz came Darwin who taught the doctrine of evolution. 
Then, soon after, followed Spencer and Haeckel, presenting the 
doctrine of fullfledged modern skepticism. This skepticism was 
abundantly strengthened by the labors of Charles Darwin whose 
name is inseparably connected with all these materialistic 
speculations. In addition to the above mentioned exponents of 
the so-called new doctrine, may be classed the philosophers, 
Locke, Hobbs, Hume and Kant, who unconsciously, perhaps, 
encouraged the onslaught upon the old system of thought. 



TITLE 

MAN'S ANCIENT TRUTH, AND ITS PLACE IN 
DEMOCRACY 



CHAPTER II 

The Philosophic Proof of the; Existence; of Deity 

With the preceding preliminary remarks, let us now proceed 
to study the first of the two questions with which we started 
and endeavor to elucidate some of the evidences and proofs of 
the existence of a wise and benevolent Creator. 

Man is the only earthly student of finite phenomena. It is a 
law of the human mind to proceed from the simple to the complex. 
Let us, then, in the study of the great Truths of the universe, 
begin with the finite and proceed, if possible, upward to the In- 
finite. 

At the head of the finite world stands man. He is the king of 
creation. Let us, then, endeavor to obtain as accurate an idea 
of him as possible before proceeding to the more abstruse study 
we have in view. 

What is man? What am I? I confess it is extremely difficult 
for me to know myself, if, indeed, I succeed at all in this endeavor ; 
and I find that, in order to obtain an accurate conception, I must 
dissect that Self in a critical manner. What, then, am I? First 
of all, I know that I exist. I know this, if I know anything; for 
whether I doubt my existence or deem myself dreaming of it, I 
must confess that at least the doubter or dreamer exists. Turn 
the argument as I may, I cannot escape the conclusion that I 
exist. This knowledge, then, is absolute — I am in existence. 

But I find that I think — that I entertain certain ideas I call 
thoughts and react to them — and hence I conclude that I am a 
thinking existence. 

Again, I find that I reason — that I compare certain ideas with 
certain other ideas and from that comparison reach a certain 
other idea which I call a conclusion, and therefore I conclude that 
I am also a reasoning existence. 

Again, I find that I have the power of recalling former impres- 
sions or ideas, and therefore conclude that I possess the faculty 
of memory. 



28 Man's Ancient Truth and Its Place in Democracy 

Again, I find that I have the power of my own volition to for- 
mulate certain ideas, hence I conclude that I possess the faculty 
of imagination. 

Again, I find that I have the power of thinking of a certain 
thing or of not thinking of it — that I can think about one thing 
or that I can think about another; in other words, that I have the 
power of making a choice of action, and therefore I conclude that 
I am a free agent — that I am possessed of a free and independent 
will. 

Moreover, I find that I possess a certain knowledge I did not 
acquire, for instance, that two and two make four, or that the 
shortest distance between two points is a straight line. I know 
these truths, but I cannot prove them; hence I conclude that I 
possess intuition. 

There can be no knowledge without consciousness and no 
consciousness without knowledge. But I possess a certain knowl- 
edge, for instance, that two and two make four, or that the short- 
est distance between two points is a straight line, hence I con- 
clude I possess consciousness. It is through my consciousness 
that I know anything, that I know even my own existence. But 
I find that I possess two kinds of knowledge — one that I acquired 
through the five mechanisms, known as my five senses, and one 
kind that I did not so acquire, and hence conclude that I possess 
a double consciousness. That factor of my consciousness which 
records my knowledge acquired from the finite world by means 
of my five senses may, for the want of a better term, be known as 
my objective consciousness; and that factor of my consciousness 
which registers my intuitions received from beyond the finite 
world constitute what, for the want of a better term, may be 
known as my subjective consciousness. 

Human consciousness may, then, be considered as composed 
of two factors, one an infinite, unconditioned and unlimited con- 
sciousness which has to do entirely with my intuitions and in- 
spirations, and one, a finite, conditioned and limited consciousness 
in which are recorded all my finite or material impressions. These 
two factors unite to make my consciousness, and that conscious- 
ness renders me responsive to both finite and infinite impressions, 
though to react to the former is more in keeping with my present 



The Philosophic Proofs of the Existence of Deity 29 

environment. All my intuitions are recorded in my subjective 
consciousness, and this very fact proves the existence of the sub- 
jective consciousness, as it is impossible for the Absolute to spring 
from the finite. 

But all these powers I know myself to possess are the attri- 
butes of mind, hence I conclude that I am mind. 

But I find that my powers are limited — that do what I may, I 
cannot exceed my bounds. I cannot think of two things at the 
same time or conceive of two objects occupying the same place 
at the same time ; hence I conclude that I am conditioned in time 
and limited in space — in other words, that I am finite and a part 
of the finite world. 

I conclude, then, that I am a finite mind. But I am clad in a 
peculiar substance which I call Matter, of whose essential nature 
I am ignorant. But I find the matter of which my body is com- 
posed is possessed of sattribute, and as the attributes of a thing 
spring from its essence, and as the essence of a thing is its exist- 
ence, it follows that my body has existence although I may be 
ignorant of its essential nature. 

What, then, is man in his totality? From the facts above set 
forth, I conclude that he is a finite existence possessed of mind 
and body, and through his compound consciousness, responds 
to both finite and infinite impressions; that is to say, that he is 
finite mind clad in a peculiar substance called matter, and fur- 
nished with certain physical instruments or mechanisms, known 
as the senses, made from the same substance, to enable him to 
come into a comprehensive contact with that substance in all 
its varied modifications and manifestations and through these 
manifestations to reach an apprehension of that which is beyond. 

Such is man, the highest expression of the finite mind, having 
through objective consciousness a firm grasp on the finite world 
and through his subjective consciousness a hold, although now a 
weak one, on the Infinite World. 

Man, as above constituted, stands in the midst of a universe 
of mystery. As he did not create himself, he must have been 
created; and since he is a part of the world in which he lives, he 
concludes that world also is a creation, himself included. But 
a creation must have had a creator. Who, then, was the creator 



30 Man's Ancient Truth and Its Place in Democracy 

of man and the world in which he lives? What is that creative 
power ? 

Everywhere about him sweeps the ocean of mystery. Under 
his feet is Mother Earth of whose essence he knows nothing. He 
is aware of the existence of seventy odd chemical elements fo 
which she is composed, but of their real nature he knows nothing. 

Above him are the sun, moon and wondrous stars which have 
brightened the world for ages and which still challenge his admira- 
tion but baffle his understanding. Around him on every side is 
the great ocean of life — that strange phenomenon springing from 
the union of Spirit and Matter, the Positive and Negative Prin- 
ciples of nature — swinging in ceaseless rythm between birth and 
decay. This is equally mysterious to him. 

He finds that the world in which he lives is a world of forms — 
a world of fabrication. Moreover, he finds that each of these 
forms has a beginning and an end — that its existence or duration 
is determined by time — and therefore concludes that his world is 
conditioned in time. 

Again, he finds that each form occupies its own place in space — 
in other words, has its own limits and bounds, and from this con- 
cludes that his world is also limited in space. 

Taking a broader view of his world, he concludes that it is 
conditioned in time and limited in space; in other words, that it 
is finite. But a conditioned and limited world cannot be inde- 
pendent, for an independent world would not be conditioned and 
limited. The conditioned and limited, or finite, world, must, 
then, depend for its existence upon something that is not condi- 
tioned and not limited. That something must be the unconditioned 
and unlimited Absolute. But if the finite, or conditioned and lim- 
ited, world depends for its existence upon the Infinite or Absolute, 
it must be a creation of the Infinite. The Infinite is, then, the 
Creator of the finite world and all it contains. 

Again, man observes everywhere about him ceaseless change — 
that forms are in constant flux and transformation. But a con- 
stantly changing world cannot be a permanent world. It must 
depend upon something that is unchangeable and immutable. 
That can only be the Changeless Absolute. But since there 
cannot be two absolutes, or infinites, it follows that the Change- 



The Philosophic Proofs of the Existence of Deity 31 

less Absolute and the Infinite are identical. The Absolute, 
or Infinite, is, then, the Creator of the mutable and finite world. 

Peering out upon the vast universal machine, man observes the 
operation of two great principles which lie at the foundation of all 
created things — of all finite phenomena — the Positive and Nega- 
tive, the Active and Passive, the Creative and Productive, Force, 
or Spirit, and Matter. He observes these two great principles 
in never-ending mutual relations. They are in constant action 
and re-action, the one upon the other. They stand to each other 
in the relation of cause and effect; and this relationship never 
changes. 

Their activity in the finite world is expressed upon five dis- 
tinct planes of existence. Thus we have the physical plane, 
the chemical plane, the vital plane, the sentient or conscious 
plane, and the moral plane. 

The Active Principle, or Spirit, on the physical plane, is repre- 
sented by the physical forces of attraction and repulsion; on the 
chemical plane, by the physical forces and chemical energy and 
affinity; on the vital plane, by the physical forces, the chemical 
forces and vital forces; on the plane of sensation and conscious- 
ness, by the physical forces, the chemical forces, the vital forces, 
and the mental forces; and on the moral plane by the physical 
forces, the chemical forces, vital forces, mental forces, and moral 
forces. 

The Passive Principle, or Matter, is represented on the physical 
plane by gross or elementary matter; on the chemical plane, by 
chemical matter or chemical compounds; on the vital plane, by 
living or vegetable matter ; on the plane of sensation and conscious- 
ness, by thinking matter, or animal matter; on the moral plane, 
by highly spiritualized matter. The union or combination of 
these several planes constitutes the material universe. 

Man perceives the world in which he lives to be a world of 
phenomena — a world of effects — in which the great law of cause 
and effect is unchangeable and inexorable; in other words, that a 
fixed relation must exist between cause and effect — that cause 
must precede effect ad infinitum; and finds that he may trace 
back the law from effect to cause until, by the laws of his mind, 
he concludes there must be an infinite cause. By the laws of 



34 Man's Ancient Truth and Its Place in Democracy 

Now, all these infinite attributes above mentioned are the 
attributes of infinite mind, or the attribute-complex which the 
human mind conceives as God. God is, therefore, infinite mind; 
but since there can be but one infinite, God, or Infinite Mind, 
and the Infinite Absolute, or Eternal Existence, are identical. 

The unmistakable conviction, then, is that God is, and that He 
is infinite in power, will, intelligence, wisdom, benevolence, jus- 
tice and mercy, and that He is the Creator of the universe, and 
that without Him nothing could exist that does exist, and that 
all laws, whether spiritual or physical, are but the expressions of His 
infinite will. 

The physical universe does not constitute God, but is God's 
creation or emanation: for, being conditioned in time and limited 
in space and therefore finite, the physical universe must have had 
a beginning and must have an end; but the Deity being uncon- 
ditioned in time and unlimited in space, is infinite and there- 
fore eternal and unchangeable 

All conditioned and limited things — all finite things — were 
therefore created by Him. Then, there must have been a time 
when finite things were created. They could not therefore be 
eternal, or we must confess they were co- eternal with the Deity, 
and therefore not created by Him. But if they were co-eternal 
with the Deity, they must have been independent of Kim and 
therefore not under His government; in other words, there must 
be two infinites, which of course, is absurd. 

Then, there must have been a time when the finite universe 
did not exist, and when the Deity existed alone. The universe, 
then, must have existed potentially in the Deity as it did not 
exist in actuality; for we must not forget that the Deity, or 
Eternal Existence, is the pleroma of all things potential and actual. 

The act of Creation, then, must have consisted in casting the 
potential universe into actuality — in giving form to the infinite 
and conditioning it in time and limiting it in space. In other 
words, the infinite formless, through the power of infinite will, 
wisdom, and intelligence, must have differentiated, materialized, 
or emanated into finite forms, and the unity of power must have 
specialized in differentiated finite expressions. 

From these facts we must conclude that God can exist withou tthe 
universe, but not the universe without God, since it is His creation. 



The Philosophic Proofs of the Existence of Deity 35 

The universe, being conditioned in time and limited in space, 
is subject to constant change, but the Deity never changes. The 
universe is, therefore, perishable, but the Deity is eternal. With- 
out its conditions and limitations the universe could not exist. 
The law of condition and limitation is, therefore, the law of mani- 
festation or actuality. The universe, therefore, had a beginning 
and must have an end, but the Deity is one, now and forever. 

The law of manifestation is also the law of change. What we 
call death is only one of the transformations or changes in the 
finite world and therefore springs from the conditions and limi- 
tations of the finite world. Error and Evil are the products of 
the conditions and limitations of the finite world. They cannot 
exist in the perfect Absolute. If this is true, the finite world 
must be the opposite of the infinite world, and if the infinite 
world is perfect it follows that the finite world is what we know 
as imperfect. Not that it is imperfect in its physical arrange- 
ment, but that it is the opposite of spiritual perfection. 

Man is, therefore, doomed to labor through the imperfections 
of the finite world upward to the perfections of the infinite world. 
This is the plan of Creation and its wisdom cannot be questioned. 
Finite wisdom cannot comprehend infinite wisdom. What the 
Deity does is perfectly done. 

Man possesses a part of Divine will, conditioned and limited, 
and within these conditions and limitations his will is absolute. 
He is conscious of being able to make a choice of action and is 
therefore conscious of his responsibility. This is also a part of 
the wisdom of the Divine plan. Man must, achieve his own sal- 
vation by an upward struggle through the finite world to his eman- 
cipation in the infinite world. 

Such, then, are the truths concerning the action of Spirit — 
the Active Principle — in the universe around us. 

L,et us now turn to a brief study of the operation of Matter— 
the Passive Principle — in its relations to the world in which we 
live. 

In looking out upon the finite world, the human mind beholds 
the multiform manifestations and transformations of what it 
calls Matter. Man knows this substance only by its attributes; 



36 Man's Ancient Truth and Its Place in Democracy 

but as an attribute of a thing springs from its essence or existence, 
he concludes this substance has existence, though he may ever 
remain ignorant of its true nature. 

First of all, he finds this substance is inert; that of itself it is 
incapable of action or motion; that left to itself without the 
intervention of outside force it would remain forever immovable 
and dead. 

Again, man finds the matter of the physical world in which he 
lives to be made up of molecular compounds of which the atom 
is the ultimate element. This is true of all the seventy odd chem- 
ical elements of which the physical world is composed. The 
atom is, therefore, the essential element of the finite world, since 
all the component parts of the finite world are derived from the 
various combinations of atoms through the power of what we call 
the attractive force. 

Now, matter in the physical world exists in three distinct states 
and a hypothetical fourth ; namely, the solid, the liquid, the gase- 
ous, and the atomic states. Matter is transformed from one state 
to another by modifying the attractive force. Such are the 
facts of science. But if science enjoys the prerogative, which 
we must concede the facts justify, of lessening the attractive 
force so as to reduce matter from a solid to a liquid, and from a 
liquid to a gas, and thence to its atomic state, why should not 
philosophy enjoy the same right, and by still further logically 
reducing the attractive force resolve the atom into its ultimate 
elements, and thus take matter out of the physical into the super- 
physical world. This would not destroy or annihilate matter, 
but only destruct it for any further use in the physical world. 

Science deals entirely with secondary causes which, from the 
nature of things, must operate only in the physical world, and 
declares the atomic state to be the last in which matter can hypo- 
thetically exist. It unwisely ignores first causes which, from the 
nature of things, must operate in the superphysical world, and 
thus paves the way for the rejection of absolute truth. 

Philosophy takes up matter where science drops it, and by 
the same process of reasoning, carries it above the physical into 
the superphysical world where it becomes subject to superphysical 
law; and, by the same process of logic used by the scientists to 



The Philosophic Proofs of the Existence of Deity 37 

reduce matter from the grosser to the more attenuated states, 
philosophy resolves matter in its last analysis into the ultimate 
infinite substance. 

But we have already seen that the First Cause is infinite, and 
as there cannot be two infinites, it follows that infinite substance 
must be identical with the Infinite First Cause. But substance 
manifests its essence through its attributes, hence infinite sub- 
stance must manifest its essence through its attributes. But 
we have just seen that infinite substance is identical with Infinite 
First Cause, Infinite Mind, or God ; hence it must possess the same 
attributes as Infinite First Cause; that is, it must possess infinite 
will, infinite wisdom, infinite intelligence, infinite justice, infinite 
benevolence, and infinite mercy. But, as we have seen, these 
are the attributes of infinite mind, therefore if the attributes 
of a thing are the essence of the thing, infinite mind is the essence 
of infinite substance. But finite will, finite wisdon, fimite in- 
telligence, finite benevolence, finite justice and finite mercy are 
the attributes of the human or finite mind. Then, the attributes 
of the finite and infinite minds are identical and thus manifest 
the identity of essence of finite and infinite substance. Hence 
finite mind and its finite substance are identical with infinite 
mind and its infinite substance ; differing only in the fact that one 
is conditioned in time and limited in space, and the other is un- 
conditioned in time and unlimited in space. In other words, 
one is finite, and the other infinite. But since the finite has 
sprung from the infinite, it follows that finite mind and its sub- 
stance have sprung from infinite mind and its substance. But 
we have just seen infinite mind is what we recognize as God, and 
finite mind is what we recognize as man; hence man has sprung 
from God. 

Herein lies the essence of the Ancient Truth. Herein lies the 
mighty truth of the doctrines of the Fatherhood of God and the 
Brotherhood of Man. Herein lies the explanation of man's dual 
nature, compounded of Spirit and Matter. Behold the truth of 
the Biblical declaration that man is made in the image of his 
Maker. Here lies the foundation of man's moral nature and 
responsibility and his hope of immortality. Here is the origin 
of the Primitive Truth and the Great Religious Concept. 



38 Man's Ancient Truth and Its Place in Democracy 

It was this Truth which the Deity stamped upon the conscious- 
ness of man at his creation. 

It was this Truth which Adam transmitted to his son Seth 
and through him and his successors to Noah. 

It was this Truth which was conveyed by the Patriarch Noah 
and his three sons, Shem, Ham and Japheth, beyond the Deluge 
and organized on the plain of Shinar as a system of religious 
worship. 

It was this same Ancient Truth which the descendants of 
Mizraim, the second son of Ham, took with them, as they departed 
from the land of Shinar, into the valley of the Nile, and made 
the foundation of Egypt's future science and civilization. 

It was this same Truth which the descendants of Cush, the 
first son of Ham, conveyed from Shinar to Ethiopia, the present 
Abyssinia, and made the basis of their ancient civilization. 

It was this mighty Truth which accompanied the descendants 
of Phut or Put, the third son of Ham, into the land of Punt, the 
present Somaliland, and was there largely obscured by the fetish- 
ism of the south. 

It was this same Primitive Truth which the descendants of 
Canaan, the last son of Ham, made the foundation of Phoenician 
civilization on the eastern shore of the Mediterranean, and thence 
flowed into Palestine where, though modified, it was still warming 
the hearts of men when Moses reached the Promised Land. 

It was this same Truth which inspired the descendants of 
Japheth as they tracked eastward from Shinar to plant their 
destinies upon the soil of ancient Bactria. 

It was this same old Truth which a branch of this race took 
with them from Bactria into the distant peninsula of Hindoostan 
and was there made the foundation of the great Hindu civilization. 

It was this same inspiring Truth which the Jephetic Celt took 
with him from Bactria to the fertile plains of Central Europe 
and made the foundation of Druidical science and philosophy. 

It was this same Truth also which the Japhetic Pelasgians 
transported from Bactria to the two easternmost of Europe's 
southern peninsulas and made to constitute the primitive founda- 
tion of the Greek and Roman civilizations. 



The Philosophic Proofs of the Existence of Deity 39 

It was this same Ancient Truth which the Japhetic Teutons 
conveyed from their distant home in Bactria, and, driving out 
the Celts, made the foundation of their subsequent development 
and destiny in Central Europe. 

It was this same Truth which the Slavs, the last of the Japhetic 
races to leave Bactria, transported to the steppes of eastern 
Europe and made the basis of their future development. 

It was this same Truth which inspired the heart of Zoroaster, 
the great Persian Magus, and became the inspiration of subse- 
quent Medo-Persian civilization. 

It was this same Concept which the descendants of Elam, the 
first son of Shem, planted in the land of Elam on the western 
slope of the Zagros Mountains and became the inspiration of 
the great Elamitish achievements. 

Asshur, the second son of Shem, conveyed this same Truth 
from Shinar to the east bank of the Tigris river and there made it 
the mainspring of Assyrian civilization. 

It was this same Ancient Truth which Aram, the last son of 
Shem, carried with him out of Shinar into the West and made 
the inspiration of Syrian civilization. 

It was this same great Truth which warmed the heart of the 
great patriarch Abraham and became the foundation of Hebrew 
hope and faith. 

It was this same uplifting Truth, modified by blending with 
the same Truth in Egypt, which nerved the arm of Moses against 
every vicissitude, and, at the foot of Sinai, was erected by him 
into the fundamental hope and promise of the Hebrew's future 
greatness. 

It was this same great Truth which the Greeks obtained from 
Egypt and which, in combination with their own Primitive Truth, 
became the foundation of the Zenith of Grecian art, philosophy 
and political triumph. 

It was this mighty Truth which Rome borrowed from Greece 
and Etruria, and blending it with her own Original Truth, made 
it the basis of her gigantic fabric of law and order. 



40 Man's Ancient Truth and Its Place in Democracy 

It was this same transcendent Truth which burst into sublime 
radiance in the village of Bethlehem and became the invincible 
weapon of the Great Nazarene in His conquest of the world. 

It is this same Ancient Truth which modern science, in its 
unwise conceit, is striving to destroy. 

It is this same Ancient Truth which still serves as the basis 
of human hope and inspiration and which, in the midst of the 
grossest skepticism, still points to the liberty, fraternity and 
equality of mankind. 

It is this same Ancient Truth which will continue to serve as 
man's beacon light to direct his faltering footsteps along the rug- 
ged pathway which leads to his ultimate destination. 

All truth whether philosophic, religious, or secular, present, 
past or future, has sprung and must spring from these Ancient 
Intuitions of the human mind. They must ever be the basis of 
human knowledge. 

11 Earth hath no claim the soul cannot contest; 
Know thyself part of the Eternal Source, 
Naught can stand before thy spirit's force, 
The souVs Divine Inheritance is best" 



CHAPTER III 

The Scientific Proof of the Existence of Deity 

We also have ample proof of the Deity in scientific facts. 
Professor Joseph Le Conte, the great exponent of organic evolu- 
tion, says: "Force and matter may be said to exist now on several 
distinct planes raised one above another. There is a sort of 
taxonomic scale of force and matter. There are (1) the plane of 
elements; (2) the plane of chemical compounds; (3) the plane of 
vegetable life; (4) the plane of animal life; and (5) the plane of 
rational and, as we hope, immortal life. Each plane has its own 
appropriate force and distinctive phenomena. 

"On the first, operates physical force, producing physical 
phenomena only, for the operation of chemical affinity immediate- 
ly raises matter to the next plane. 

"On the second plane, operates, in addition to physical, also 
chemical force, producing all those changes by action and reac- 
tion the study of which constitutes the science of chemistry. 

"On the third plane, in addition to the two preceding forces 
with their characteristic phenomena, operates also life-force pro- 
ducing the distinctive phenomena characteristic of living things. 

"On the fourth plane, in addition to all the lower forces and 
their phenomena, operates also a higher form of life-force char- 
acteristic of animals, producing the phenomena characteristic 
of sentient life, such as sensation, consciousness and will. 

"On the fifth plane, in addition to all the preceding forces 
and phenomena, we have also the forces and phenomena charac- 
teristic of rational and moral life. 

"Now, although there are doubtless great differences of level 
on each of these planes, yet there is a very distinct break between 
each. Although there are various degrees of force characteristic 
of each, yet the differences between the characteristic forces is 
one of kind as well as degree. Although energy by transmutation 
may take on these different forms and thus does now circulate 
up and down through all these planes, yet the passage of one plane 
upward to another is not a gradual passage by sliding scale, but 
at one bound. 



42 Man's Ancient Truth and Its Place in Democracy 

"When the necessary conditions are present a new. and higher 
form of force at once appears like a new birth into a higher sphere. 
For example, when hydrogen and oxygen are brought together 
under proper conditions, water is born — a new thing with new 
and wholly unexpected properties and powers, entirely different 
from those of its components. When carbonic acid gas, water 
and ammonia are brought together under suitable conditions, 
viz.: in the green leaves of plants, in the presence of sunlight, 
living protoplasm is then and there born — a something having 
entirely new and unexpected power and properties. It is no 
gradual process, but is sudden, like a birth into a higher sphere." 

If these wonderful phenomena, which Le Conte so tersely and 
clearly describes, are the work of unintelligent, purposeless force 
innate in inert matter, we may subscribe to the doctrine of Dar- 
winian evolution ; but if they are the work of intelligent, purpose- 
ful force, then we must call it creation; and the guiding wisdom 
must be looked for beyond and outside of senseless, inert matter. 

But let us study the phenomena more in detail. WTio can tell 
what the physical, chemical, vital and moral forces are and why 
they are? Whence comes the wisdom which directs them to 
intelligent purpose? Let us take the first, or physical, plane of 
Le Conte's series. What are the forces of gravitation and re- 
pulsion? What do we know of their real nature? We know them 
only by their effects. We do know that they act in accordance 
with unchangeable law; but whence comes that law? If it re- 
sides in matter, is it domiciled in the molecule or atom? Or is 
it in the interstices between the molecules of matter? If it 
operates only on matter in mass, then, it must be outside of mat- 
ter and dominates it ; and this is what the force of gravity actually 
does. But the law which directs the force of gravity is charac- 
terized by intelligent action; that is, it acts toward the consum- 
mation of intelligent design ; for it is clear that the force of attrac- 
tion is directed by the law to the differentiation of the multiform 
universe. Had the law directed the force along parallel lines, 
it is evident that the varied forms of the universe would have 
been impossible. But the law controlling the forces of attraction 
and repulsion so directed them as to produce motion in varied 
directions, horizontal, perpendicular, circular, and angular, and 
thus not only are the endless varieties of forms produced, but 



The Scientific Proofs of the Existence of Deity 43 

the vast bodies of matter throughout the universe are kept in 
constant but not conflicting motion. 

Let us consider another feature of the law controlling the at- 
tractive force. All liquids, on passing into the solid state, con- 
tract. This is a universal law with but one or two exceptions. 
Water follows the same law, until a point four degrees Centigrade 
is reached when it begins to expand and continues to do so until 
frozen. But why this exception? On first thought, this phenom- 
enon might appear of slight importance; but reflection reveals 
the contrary. If, in freezing, water continued to contract, the 
resulting ice would be heavier than the surrounding water and 
would sink to the bottom. This process would continue, until 
the river or lake would freeze from the bottom and would pre- 
sent a solid mass of ice unaffected by the summer's sun except 
on the surface. The consequences to the earth of such a calamity 
is easily imaginable. Why this marked exception? Does it not 
show intelligent purpose and infinite wisdom, benevolence and 
mercy ? How is it possible to find an explanation of this phenom- 
enon in matter itself? Whence comes the intelligent wisdom 
which directs and guides these various forces? Who has ever 
discovered intelligence in a stone or the molecules or atoms of 
which it is composed? 

We cannot comprehend the essential nature of the physical 
forces. All we know about them is their effects, but this is not 
knowing what they really are. Since they all act in such mys- 
terious harmony and with such intelligent design in the mutations 
of nature, is it not logical to regard them as so many expressions 
of the Infinite Will? 

Let us now consider the second, or chemical, plane of Le Conte's 
series, and see to what its phenomena point. Here we have to 
deal with the atom and its combinations. The peculiar power 
which directs the combination of the atoms in all their varied 
compounds is known as chemical affinity; while the atom itself 
is the smallest part into which scientific reason has regarded 
matter as divided. The atomic theory is the only reasonable 
and plausible explanation now obtaining of the action of the 
chemical force. But whence comes the atom or the force which 
directs its movements? 



44 Man's Ancient Truth and Its Place in Democracy 

We are told that matter is indestructible and that, therefore, 
the atom is also indestructible. This is only true of it while a 
part of the physical universe. But where was matter before the 
creation of the universe? Matter is subject to multiform trans- 
formations while on the physical plane and while thus conditioned 
and limited. But all conditioned and limited things, all finite 
things, had a beginning and must have an end; hence matter, 
which composes the conditioned and limited things of the uni- 
verse, must have had a beginning and must have an end. Muta- 
tion and trans -mutation are terms which apply wholly to the 
finite and conditioned and cannot be considered as proving the 
indestructibility of matter in the true sense of that term. Matter 
is potentially eternal, but actually destructible. The term de- 
structible is here used not in the sense of to destroy or to annihi- 
late; but in the sense of not being capable of entering longer into 
the fabric of the physical universe. If the scientist has the right, 
by a process of reasoning, to divide matter into atoms and to 
convert it from solids to liquids, from liquids to gases, and from 
gases into its hypothetical atomic state by varying the attractive 
force, why has not the philosopher the right to carry the same 
process a step farther and take matter into a state above the atom- 
ic? But when this is done, matter is brought into a super-physical 
state and so with the forces which direct it. It is now no longer 
on the finite plane and dominated by finite forces, but is on the 
infinite plane and dominated by infinite forces. No known 
finite force can effect this change in matter, but it requires an 
infinite force to do so. 

Matter is now destructed, but not destroyed. It is only be- 
yond the constructive requirements of the physical universe. 
It is in a potential state. For us it does not actually exist. It is 
destroyed, in that it cannot now any longer enter into the con- 
structive needs of our planet. 

But it may be said this theory is unproven. The reply is that it 
is no more unreasonable or unproven than the atomic theory, 
and that it as readily meets the requirements of a logical philoso- 
phy as the atomic theory meets the just demands of an exacting 
science. 

When matter is once on the infinite plane, it is beyond the pos- 
sible influence of finite force and must remain forever on the 



The Scientific Proofs of the Existence of Deity 45 

infinite plane until infinite force intervenes. This was the state 
of matter before the creation of the physical universe and when 
it awaited the command of the Infinite to take finite form and 
shape; in other words, to become conditioned in time and limited 
in space. But the infinite force, which cast matter into time and 
space and subjected it to omnipotent, omnipresent and omni- 
scient law, must have possessed in an infinite degree all these 
attributes expressed in nature. But it is this attribute — complex 
which we know as the Eternal Existence or Deity. 

These are not chimerical conclusions, but what the human mind 
logically demands in the premises. Whatever we may be pleased 
to call the power, one thing is certain, it deals with matter and 
force beyond our sphere. It is super-physical, as we understand 
that term, and converts destructed matter and force into con- 
structive forms and vice versa. That super-physical power thus 
presides over the destinies of super-physical and physical matter 
and directs the forces which play upon it, whether in its organic 
or inorganic states. 

The wisdom and intelligence everywhere displayed in the phy- 
sical universe pre-supposes mind. We cannot conceive of will, 
wisdom and intelligence as disassociated from mind. They are, 
indeed, the great attributes of mind and prove the existence of 
mind in the infinite power which directs the super-physical and 
physical worlds. This super-physical, infinite mind is what we 
know as God. 

Science never gets back to first causes; it seems fully satisfied 
with secondary ones. It is thus a study of phenomena. It 
leaves the consideration of first causes to philosophy, and philoso- 
phy declares that there is infinite will, infinite wisdom, infinite 
intelligence and infinite knowledge displayed in the universe, 
and that they are the products or attributes of infinite mind. 

Thus the atom, that elementary form from which all gross 
matter is derived by its varied combinations, is a creation of the 
Deity and acts and combines at his bidding. J. C. Maxwell 
very beautifully says of the atom: "But, though in the course 
of ages catastrophies have occurred and may yet occur in the 
heavens, though ancient systems may be dissolved and new sys- 
tems evolved out of their ruins, the atoms out of which these 



46 Man's Ancient Truth and Its Place in Democracy 

systems are built — the foundation atoms of a natural universe — 
remain unbroken and unworn. They continue this day as they 
were created, perfect in number, in measure and weight, and from 
the inapproachable character impressed on them, we may learn 
that those aspirations after accuracy in measurement, truth in 
statement, and justice in action, which we recognize among the 
noblest attributes, are ours, because they are essentially con- 
stituents of the image of Him who in the beginning not only 
created the heavens and the earth, but the materials of which 
heaven and earth consist." 

Let us now turn to a brief consideration of the third and fourth 
planes of the Le Conte series — the planes characterized as those 
of vegetable and lower animal life. 

All living matter, whether animal or vegetable, is composed of 
cells — those smallest bodies, or living beings, consisting of a pecu- 
liar combination of chemical elements and impelled by a strange 
and characteristic force known as life-force. All complex living- 
bodies, whether in the vegetable or animal kingdom, are composed 
of these cells. The cell maintains the same relation to living- 
matter that the atom does to non-living matter. Destroy the 
life of the cell and analyse it into its chemical elements, carbon, 
hydrogen, nitrogen, and oxygen, and we have a number of mole- 
cules dominated by the chemical force, in which all life phenomena 
have vanished. We have lowered the matter to the chemical 
plane. We may now collect the various atoms or molecules 
composing the former cell and arrange them in their proper pro- 
portions and place them under those conditions most favorable 
to life manifestation, but we shall wait in vain for the advent of 
life. The chemical elements and chemical forces are all present 
and likewise those conditions most favorable to the propagation 
of the lower forms of life, but life itself is absent, nor can we pro- 
duce it by any method at our disposal. The life-force, therefore, 
is not in the chemical elements or chemical forces, neither is it 
in the surrounding conditions; but it must come through other 
agencies. One thing is certain, it comes from without matter 
and plays upon matter and its forces as instruments to a definite 
purpose. As the life-force is outside of matter, it must be in- 
dependent of it. But since the Eternal Existence is the source 



The Scientific Proofs of the Existence of Deity 47 

of all things, both matter and life-force must conform to that 
necessity and find their origin in the same infinite source. 

To say that the conditions favorable to the origin of life are 
past never to return is equivalent to saying that life, as we under- 
stand it, was created in its own proper time by the Infinite Wis- 
dom and cannot be created by any finite power. It is true that 
the phenomena of life in the physical world are always associated 
with material forms, are always manifested in matter; but this 
is in accordance with the laws of our finite plane of existence. 
The infinite life cannot reveal itself on the finite plane in any other 
manner. One thing is certain, the withdrawal of the life-force 
does not destroy the chemical elements or the chemical forces 
in the previous living-compound. The same quantity of matter 
and its chemical energy exist after as before death, but we can 
never again arrange them so that they will become the domicile 
of the mysterious force common to all living- things. 

Now, what is it that directs the chemical and vital forces in 
living-matter? What combines the simple cells into the most 
complex living-bodies? What governs and directs these won- 
drous little living-bodies, the cells, in obedience to wise and in- 
telligent law? What maintains the integrity of all the tissues of 
the living-body, which the cells compose, and enables them to 
maintain themselves, to grow and to effect their reproduction, 
and which, on the occurrence of death, at once fall into decay 
and disintegrate in obedience to chemical law? What is this 
vital force? There is nothing in non-living matter and its energy 
to account for it. Life-force is not inherent matter. It is mani- 
fested in the finite world by and through matter, but has its 
origin outside of that substance. There is a strange and won- 
drous correlative action of all forces, physical, chemical and vital, 
to a common end, viz. : the continued existence of the individual 
organism and its reproduction; and this is another remarkable 
evidence of intelligent design. 

All laws displayed in the material universe are but the ways of 
infinite wisdom and intelligence acting upon matter to a certain 
end or purpose. 

We are told that the human embryo in its development passes 
through the various phases of embryonic development common 



48 Man's Ancient Truth and Its Place in Democracy 

to many of the lower animals, and that this is a proof of organic 
evolution. But is this not the creative plan of the Deity? Is it 
not logical and reasonable for the Creator, in differentiating life 
upon the globe, to proceed from the simpler to the more complex 
forms? Does not the Bible narrative of Creation declare the 
same principle? Would it be logical to make the brain or spinal 
chord before preparing the skull or spinal column to receive them ? 
In creating the higher forms of life, would it not be logical for 
the Deity to proceed according to a rational plan common to 
both the lower and higher forms of life? Then, what power or 
intelligence enables the human embryo to pass safely from form 
to form until it reaches that of the human being? Why does it 
not stop on the way and become a pig or some other animal 
instead of proceeding onward to its human destination? It can- 
not be accounted for by the selective influence, for long since 
science has proven that acquired characters cannot be trans- 
mitted to the offspring; but only inherited characters can be so 
transmitted and then only as stationary or degenerating. 

Every cell must come from a preceding cell. No cell has been 
originated spontaneously. There is no such thing as spontaneous 
generation, or origin de novo, through the fortuitous action of 
blind forces in matter. 

No cell can transmit power beyond that which nature has en- 
dowed it, but it may fail to transmit what it has. Therefore the 
parent cannot transmit to his offspring what he himself does not 
possess, but may fail to transmit all that he does possess. The 
one is stationary, the other is degeneration. In other words, 
science affirms that any change in the form of the individual 
acquired by environment cannot be transmitted to the offspring; 
but only the traits the individual has inherited from the parent. 
Therefore, inherited and not acquired characters are tansmis- 
sible from parent to offspring. If this is true, how can we ex- 
plain the changing forms of the human embryo? Every higher 
form of life has what the lower form has and something more. 
Whence, then, comes this additional something? Science denies 
that it comes through selective or hereditary influence as we 
have just seen. Then, whence comes it? We are driven to the 
conclusion that Infinite Wisdom is following out an ultimate 
plan of creation understood by Him alone. 



The Scientific Proofs of the Existence of Deity 49 

Again, to strengthen this conclusion, how can we explain the 
formation of certain tissues at certain times from the same cell? 
How can the same cell, in the process of individual development, 
at one time form brain-tissue, at another, bone-tissue, at another, 
connective tissue, etc. Moreover, what influences or directs the 
same cells to aggregate here to form the brain, there to form the 
spinal cord, there to form the liver, and there, again, to form the 
stomach or spleen? What intelligence directs the cells to make 
each organ for a special function? Again, why does not the same 
cell occasionally become confused in its great work and, while 
it is building brain-tissue erect muscular- tissue instead, or while 
building the muscle of the leg, accidently form brain-tissue. 
Does this wondrous creative intelligence reside in the cell itself? 
Does not the conclusion seem unavoidable that infinite wisdom 
directs the life of the cell? Why ignore this rational conclusion 
and seek an explanation for all these vital phenomena in non- 
living matter and its energy? 

Anent this subject, Le Conte has this to say: "Suppose, then, 
we have one thousand eggs representing all the different depart- 
ments, classes, orders, families, etc., of animals. Many of these 
may doubtless be identified by form and size or some other super- 
ficial character as the eggs of this or that animal ; but structurally 
they are all alike. At first, as germ-cells they represent all the 
earliest ( ?) conditions of life on the earth and the lowest forms of 
life now. If we now watch their development, we find that some 
remain in their first condition without further change; these we 
set aside. They are the protozoa. 

"The remainder continue to develope, but, at first, it would be 
impossible to say to which of the several departments or primary 
groups they each belong. Then, by cell multiplication, the ori- 
ginal single cell becomes a cell- aggregate. It may be compared 
now to a compound protozoon such as foraminifera. The cell- 
aggregate then differentiates into layers and forms, in fact, a 
two-layered sack called gastrola. This is the structure of some 
of the lowest Coelenterates, such as the hydra. Thus far all seems 
to go together; but now for the first time the primary groups 
are declared. If it be a vertebrate, for example, the most funda- 
mental characters — the cerebro-spinal axis, the vertebral column — 
and the double cavity neural and viceral, are outlined. Suppose 



50 Man's Ancient Truth and Its Place in Democracy 

now we set aside all other departments and fix our attention on 
the vertebrates. 

"At first, we could not tell which were animals, birds, reptiles 
or fishes ; but after a while the classes are declared. We now set 
aside all the other classes and watch the mammals. After a 
while the order declares itself. We select the ungulates; then the 
family is declared, say the Equidae; then the genus Equus, and 
lastly the species Caballus." 

Now, what prevents inextricable developmental confusion among 
these ova? It has already been seen that science denies the pos- 
sibility of hereditary influences here; since it is impossible for the 
parent to transmit to the offspring acquired characters, or traits 
which he himself has not inherited. What intelligent power, 
then, directs the developmental forces here observed? The 
rational answer must be that Infinite Wisdom directs the develop- 
mental forces along purposeful lines. If only blind force or 
accident guided the course of cell-life, how could there be any 
definite or fixed plan of life-differentiation on the globe? How 
could there be any correlation of physical, chemical and life- 
forces toward a common end? 

Then, taking another instance from nature's inexhaustible 
storehouse of wonders, will the atheist or evolutionist tell us 
why the groveling but busy and laborious caterpillar retires into 
its web-woven tomb there to gradually lose its vitality and enter 
into a condition of suspended animation, simulating death, from 
which it finally emerges into the new and more glorious life of 
the butterfly? In this strange conduct, what law does the cater- 
pillar obey? Is it impelled by its own law, enforced by its own 
will, or does it act in obedience to a higher law it cannot control, 
outside and beyond it? It is the one or the other. There is no 
other alternative. It must obey its own self-imposed law, or an 
outside law imposed upon it. The atheist will probably answer 
that it is obeying the law of its being. But does this really answer 
the question? Whence comes the law of its being? Did the 
insect make the law of its being, or did that law come from a 
higher power beyond? 

The evolutionist declares that evolution of life from the lower 
to the higher forms is accomplished by vital energy — that is, 



The Scientific Proofs of the Existence of Deity 5 1 

it is only by vital energy, displayed in organic activity, that 
the lower form is lifted into the higher. Will he, then, explain 
this remarkable exception in which the vital energy of the cater- 
pillar steadily declines to a condition simulating death before it 
can emerge into a newer and higher life? Surely, in this case 
his law of progressive development fails him. Does evolution 
explain this phenomenon? 

The special-creationist declares this wonderful transformation 
in the body and life of the caterpillar can only be accounted for 
by supposing the insect yields to the demands of Infinite Wisdom 
and Will. 

A few brief remarks will now be made on the fifth plane of 
Le Conte's series. 

Perhaps the most cogent evidence of the Deity's existence is 
to be found in man's consciousness. These are the intuitions of 
his subjective, or unlimited, consciousness. No race of men has 
ever been found, however savage it may have been, without a 
conscious knowledge of a supreme being. 

Cicero says: "There never was any nation so barbarous or any 
people in the world so savage as to be without some notion of the 
gods. Nor does this proceed from the conversation of men or the 
arguments of philosophers; it is not an opinion established by 
institutions or laws; but no doubt, in every case, the assent of 
nations is to be looked on as the law of nature." 

All the philosophic traditions and sacred writings of man, 
which are but the expressions of his inner-consciousness, declare 
the great truth that God is. Whence come these intuitions — 
the knowledge of the existence of Deity and man's proper rela- 
tions and responsibilities to Him? They were implanted by the 
Creator in the consciousness of man at his creation, and have 
since flowed from the Infinite into that consciousness. 

Consciousness is an innate faculty of the human mind. It 
concerns itself not only with the Self, but also with the not-Self. 
It is the repository of thought, or knowledge, both intuitive and 
acquired. It is the sea toward which all our mental impressions 
flow and from which all our mental faculties take their rise. There 



52 Man's Ancient Truth and Its Place in Democracy 

can be no consciousness without knowledge and no knowledge 
without consciousness. The one is a necessary concomitant of 
the other. As previously intimated, human consciousness is 
made up of the subjective, or unlimited consciousness, and ob- 
jective, or limited, consciousness. The first factor renders man 
responsive to infinite impressions, while the objective conscious- 
ness makes him responsive to material impressions received through 
the five senses. 

Bearing upon this subject, Sir Oliver Lodge, one of the most 
noted, if not the most noted, of modern scientists, has this to say : 
"Mind and consciousness are not limited to the brain. That is 
an extraordinary doctrine that people have — that the brain is 
mind. Why do they think that? Because if you destroy the 
brain your mind appears to go? What goes? Not your mind 
really out of existence. Your consciousness is still there, but it 
can no longer manifest itself, for it has lost its instrument of 
manifestation." 

That knowledge residing in the objective consciousness may be 
true or false, but that residing in the subjective consciousness 
must be true, because of its divine origin. 

This fact is confirmed by Ptolemy in his Centilogium when he 
says : "There is a double way of coming to a knowledge of things, 
one through the experiments of science (or the study of material 
phenomena) : the other through divine inspiration, which latter 
is the far better." 

The finite by virtue of its nature may deceive, but the infinite 
deals only with absolute truth ; hence any impression it may im- 
part to the subjective consciousness must have its basis in abso- 
lute truth. As said, man intuitively knows that God exists, 
just as he knows that two and two make four, or that the shortest 
distance between two points is a straight line. These facts do 
not admit of proof, but are none the less true. They do not ad- 
mit of doubt and hence should not require argument; and would 
not under normal conditions. 

Man is swayed by motives and acts only in obedience to them. 
Those motives, which impel to noble action, are generated in the 



The Scientific Proofs of the Existence of Deity 53 

subjective consciousness, and are based upon the most exalted 
attributes of his being, which are but the shadows of like attri- 
butes in the Infinite; but those motives, which urge to ignoble 
action, spring from his objective consciousness, the repository 
of acquired, materialistic, or finite knowledge. 

That factor of his consciousness, which. makes man the image 
of his Creator, receives and registers those absolute truths known 
as intuitions, and fructifies in his highest aspirations and noblest 
deeds. Upon this subjective consciousness are written or received 
the truths of man's proper relations to the Deity, and those con- 
scious truths which direct to the proper appreciation of his duties 
and responsibilities. It is the great Absolute Truths lodged in 
man's inner consciousness, which are the foundation of his hopes 
and expectations, and the guiding principles of his life. 

Thus the great fact in human experience is that God is. This 
mighty concept is reposed forever in man's consciousness and is 
formed by the intuitive truths of his subjective consciousness, 
strengthened by the facts of his objective consciousness gained 
from a study of the Deity's revelations in the physical universe. 



CHAPTER IV 

What Relation Does the Deity Bear to the Universe ? 

So much then for the first question: Is there a God? We 
come now to the discussion of the second question: What rela- 
tion does the Deity bear to the universe? The answer to this 
question resolves itself into three alternatives; first, that God 
exercises no government over the universe He has created ; second, 
that He governs only in part; and third, that He rules supreme. 
The first alternative involves an absurdity, as it is inconceivable 
that the Deity should fail or refuse to govern and direct the uni- 
verse He has created. 

The Deity is infinite, He is omnipotent; and if He is omni- 
potent amid all His vast creations, He must be omnipresent to 
govern and direct them and to maintain their existence. If the 
universe is created by the Deity, all its powers are derived from 
Him and cannot exist without Him. It must be so. If it be 
contended that the powers or forces of the universe are inde- 
pendent of the Deity and are, therefore, inherent in the universe 
itself, we confer omnipotence, omniscience and omnipresence upon 
the conditioned and limited; in other words, on the finite, which 
is absurd, inasmuch as it would imply that a part is equal to the 
whole or that the finite is equal to the Infinite, Which is unthink- 
able. If all things are derived from the Deity, then, they must 
find their continued existence in Him. 

Again, it is scientifically admitted that the universe acts ac- 
cording to fixed laws. But there cannot be laws without an in- 
telligent and purposeful lawgiver, and if the laws are infinite 
in scope, it follows as a logical corollary that the lawgiver must 
possess infinite intelligence and infinite wisdom. But infinite 
intelligence and infinite wisdom are the attributes of the Deity, 
hence the Deity governs the created universe by infinite law. 

To affirm that the Deity governs part of the universe and 
leaves the government of the rest to some other agency is to de- 
clare that agency equal to Himself, is to bestow the government 



What Relation Does the Deity Bear to the Universe 55 

of part of the universe upon another authority equal to Himself. 
But this is to acknowledge the existence of two infinites, which, 
again, is absurd. 

Under such a supposition of divided authority we would be 
unable to know what things are governed by the Deity and what 
things are governed by other agencies; and this would involve 
us in inextricable moral perplexities, as we would not be able 
to recognize whither our responsibilities should attach or our 
supplications ascend. 

We are, then, forced to conclude that the Deity rules through- 
out His universe as the Creator and Governor; that, therefore, 
infinite law and wisdom reign supreme; and that the possibility 
of chance is banished from the order of things; and that this law 
and wisdom are but the expressions of the Divine or Infinite Will. 
Thus God, in truth, reigns forever throughout His vast dominions. 



CHAPTER V 

A Comparative Study of the Biblical and Scientd/ic Narra- 
tives of Creation and the Deductions 
Derived Therefrom 

Modern thought for more than a century has been divided 
upon the subject of the Creation ; one school holding to the Biblical 
or Philosophical Narrative as comprising man's most ancient 
views on the subject, and all his intuitions and traditions having 
relation thereto. This school maintains that man's knowledge 
of the Creation of the universe was inspired or imparted in his 
consciousness at his creation, and strengthened and confirmed 
by his inquiries into nature's processes: in other words, that the 
universe, man included, emanated from the Deity in accordance 
with infinite will, infinite wisdom, infinite understanding and 
infinite law. 

The other, so-called scientific or materialistic, school main- 
tains that the universe, man included, evolved from chaos as the 
result of chance, through the operation of the blind and unin- 
telligent forces inherent in matter: in other words, that infinite 
will, infinite wisdom, infinite intelligence and infinite law were 
not prerequisites of its origin; and that man's knowledge of the 
Creation must be derived exclusively from the study of nature 
and not in any degree from any intuitions or traditions he may 
possess concerning it. 

Reduced to its last analysis the issue assumes the form of a 
two-fold question: Was the universe created by an all-powerful 
formative force directed by intelligent design and wisdom? or 
was it evolved from chaos through the operation of blind and for- 
tuitous forces inherent in matter, and, therefore, without purpose 
or design? If the first interrogative is true, then, there must be 
a benevolent Creator endowed with infinite will, infinite wisdom, 
infinite intelligence and infinite power; in other words, the Deity 
created the universe and all it comprises. But if we are to accept 
the second interrogative as correct, then, we must deny intelli- 
gence in the plans of Creation and attribute all its processes to 



Comparative Study of the Biblical and Scientific Narratives, Etc. 57 

the uncertainty of chance. We must, of necessity, deny the ex- 
istence of law — for if we acknowledge the existence of law in the 
order of things, we must perforce admit the absence of chance, 
and the existence of purpose and design. More than this, we 
must admit the existence of mind in which repose this purpose 
and design. 

It will be the purpose of the following remarks briefly but 
truly, candidly, and, it is hoped, logically, to discuss the two nar- 
ratives of the Creation with a view to assisting in the formation 
of a more fixed conviction in the mind of the reader, upon which 
he may reasonably repose his hopes of happiness here and beyond 
the grave. Waving, then, all further preliminary remarks, it 
may be said by way of definition that creation is the process by 
which the earth and its life-forms came into existence ; and an im- 
mediate effort will be made to expound the two schools of thought, 
beginning with the Biblical narrative. 

Bible Narrative 

The Inspired Writings declare: "In the beginning God created 
the heaven and the earth." The word "beginning" here used 
cannot refer to the beginning of the Deity, but to that of the 
material universe. The Sacred Writings proceed: "And the 
earth was without form and void; and darkness was on the face 
of the deep." Kant defines "form" to be the element of an object 
imparted into it by the mind as opposed to matter which is given 
in sense. Bacon defines "form" to be the physical structure or 
constitution of anything. When, therefore, the earth was "with- 
out form," according to the above definitions it had not yet 
taken definite shape in the Infinite Mind and therefore had as 
yet no physical existence. The word "void" is defined to be va- 
cancy, emptiness, not occupied, not containing matter, a vacuum. 
The word "void," therefore, only emphasizes the formless state — 
the potential state — of the earth before the beginning of Creation. 

The Sacred Narrative further declares: "And darkness was 
upon the face of the deep." This phrase is only to emphasize 
the above described condition of the prenatal earth and to imply 
the total lack of active force or creative energy. "And the spirit 



58 Man's Ancient Truth and Its Place in Democracy 

of God moved upon the face of the waters." Here we have a 
declaration that all the material universe existed in the Deity 
in a state of potentiality — that only the spirit of God dominated 
that potential or primordial substance that was to constitute 
the universe — that God, in truth, only existed. 

Life is the essence and motion is the formula of the universe. 
But life and motion are derived from the Eternal Existence or 
Deity, and must be a part of it — for we cannot get out of a thing 
what was never in it. All life, however expressed, and all motion, 
great or small, must find their sources or causes in the great First 
Cause. God, then, is life, and motion is the first step in Creation. 
From the smallest mote that is driven by the wind to the most 
stupendous sphere that whirls in distant space, the impelling 
power is derived from the Primal Cause. Far back beyond the 
eras of Creation, before the great universe had its birth, when 
dismal chaos reigned supreme and darkness covered the face of 
the great ocean of formless matter, the mighty Primal Cause 
existed in undifferentiated solitude. In that distur bless Spirit 
all the potentialities of the universe slept in boundless silence, only 
awaiting the Omnific Word to spring into being. And when, at 
last, the Infinite Will, Infinite Wisdom and Infinite Understanding 
issued the Infinite Command — when, at last, the Infinite Word 
was spoken — each system of worlds issued forth from formless 
chaos and began its ceaseless march through space under the 
Divine conduct of the law and order which have ever since char- 
acterized and glorified the world. Motion, then, under intelli- 
gent direction, became the formula of Creation. 

"And God said let there be light and there was light." This 
is to say that the Deity through His will and by His wisdom and 
understanding conceived the universe and bestowed upon that 
Conception an intelligent and directing force or energy which was 
to begin the differentiation of the vast machine. Light is the 
symbol and product of energy or force; darkness, the symbol and 
product of a lack of energy or force. Light is defined physically 
to be radiant energy; metaphysically, as intelligent and purpose- 
ful energy. Darkness is defined to be the absolute or comparative 
absence of light — the opposite of light — so that if light denotes 
active, intelligent force, darkness typifies the reverse. So, then, 



Comparative Study of the Biblical and Scientific Narratives, Etc. 59 

when the Deity issued the command "Let there be light" He set 
in motion the intelligent creative forces of His own being, which 
under His divine guidance were to effect the multiform mani- 
festations of the universe. 

The narrative goes on: "And God divided the Light from 
Darkness." This refers to the infinite arrangement or plan con- 
cealed in His own being, to which the Kabalistic philosophers so 
often allude. 

"And God called the Light, Day, and the Darkness He called 
Night." In other words, the period characterized by active 
intelligent energy or force was called Day, and the period dis- 
tinguished by the absolute or comparative lack of intelligent 
energy or force, was called Night. 

"And the evening and the morning were the first Day." This 
is to say, the period of inactivity followed by the period of activity, 
constituted the "first Day" or first Era of Creation. 

"And God said let there be a firmament in the midst of the 
waters and let it divide the waters from the waters." 

The primordial earth was at last assuming shape. Here we 
have a reference to the forming of the atmosphere and the segre- 
gation of the acqueous vapors in the atmosphere from the waters 
on the earth's surface. 

"And the evening and the morning were the second Day." 
That is to say, that a period of minor activity (or evening) is 
followed by a period of increased activity (or morning), for the 
mighty forces are gradually developing; and these two periods 
constitute the "second Day" or second Era of Creation. 

The narrative continues: "And God said let the waters under 
the heaven be gathered together into one place and let the dry 
land appear; and it was so." 

And this is to say that the forces of upheaval were to begin 
raising the continents which were to support the forth-coming 
life. 

"And God said let the earth bring forth grass; the herb yielding 
seed; and the fruit tree yielding fruit; after his kind whose seed 
is in itself upon the aerth; and it was so." 



60 Man's Ancient Truth and Its Place in Democracy 

Here we have a declaration of the beginning of the creation 
of life upon the earth. All the creative processes had been at 
work to that end. The earth had first to be prepared, and then 
life was to be created to occupy it. In the above declaration we 
have the implied command to the vegetable world to develop 
and reproduce its kind according to class, order, family and spe- 
cies ; the simplest and most primitive, as grasses, herbs and smaller 
trees, appearing first. And the narrative continues: "And the 
evening (the period of less activity) and the morning (the period 
of increased activity) were the third Day" or third Era of Creation. 
We must not forget that the Infinite was unfolding in ever increas- 
ing manifestation, and that the Spiritual Light was ever expanding 
with each Day or Era of Creation. 

"And God said, let there be light in the firmament in the heaven 
to divide the Day from the Night." Either the sun, moon and 
stars were obscured by the dense watery and gaseous vapors 
which by this command were dissipated, so that the physical 
light of these bodies might reach the earth, or these bodies were 
created by this command and were made to dispense the light or 
energy previously shed by the Deity Himself. At any rate, 
these heavenly bodies, especially the sun, were thenceforth made 
the media for dispensing physical and vital energy upon the earth. 

"And the evening (or the period of less activity) and the morn- 
ing (or the period of increased activity) were the fourth Day" 
or fourth Era of Creation. 

"And God said, let the waters bring forth abundantly the 
moving creature that hath life, and fowl that may fly above the 
earth in the open firmament." 

Here we have a declaration of the creation of the denizens of 
the sea and the fowls of the air; for the narrative goes on to say: 
"And God created great whales and every living creature that 
moveth, which the waters brought forth abundantly after their 
kind (that is to say, classes, orders, etc.) and every winged fowl 
after his kind (that is to say, according to class, order, etc.) and 
God blessed them, saying, be fruitful and multiply." In other 
words, reproduce your kind and proceed on your ways of develop- 
ment. 






Comparative Study of the Biblical and Scientific Narratives, Etc. 61 

"And the evening (the period of less activity) and the morning 
(the period of increased activity) were the fifth Day" or fifth Era 
of Creation. "And God said, let the earth bring forth the living 
creature after his kind (classes, order, etc.) cattle and creeping 
things and beasts of the earth, after his kind" (classes, order, etc.). 

Here we are informed of the creation of all land animals, each 
according to its own class, order, etc. This declaration includes 
all classes of mammals. In the same Day, God said: "Let us 
make man in our own image, after our own likeness." "And the 
evening (the period of less activity) and the morning (the period 
of increased activity) were the sixth Day" or sixth Era of Creation. 
Thus we see that man was created on the same day or in the same 
era as the great mammals were created. 

These Days or Eras may have comprised twenty-four hours 
each, or one hundred millions of years each. It is not for us to 
say. Either method of Creation was equally easy to the Omni- 
potent Creator. It rests entirely in His will and wisdom which 
we cannot question or comprehend. Creation, then, was com- 
pleted in six Days or Eras, and since that completion no further 
creation has occurred, since we are informed by scientists, no 
new life-forms have appeared Upon the earth. 

Such is a general outline of the Biblical narrative of Creation. 
Let us now undertake a brief study of the scientific or materialistic 
view. Let us take up the geological facts and endeavor to inter- 
pret them in their true light; for we must remember this science 
and its cognates constitute almost the sole source of the evolu- 
tionist's argument. 



62 Man's Ancient Truth and Its Place in Democracy 

Diagram of the Two Narratives 



BIBLE NARRATIVE 



SCIENTIFIC NARRATIVE 



First Day 
"Let there be Light' 



Chaotic, or 
Nebulous Bra 



Second Day 
"Let there be a firma- 
ment in the midst of 
the waters" 



Formative Era 



Third Day 

'Let the dry land ap- Archaean /Azoic Period \ No life. 

pear; let the earth Era \ Eozoic Period / Primitive Plant life. 

bring forth grass, 
herbs, etc." 



Fourth Day 
Sun, moon and stars 
created, or cleared 
from obscurity. 



Geological Revolution with 
mountain formation, or the 
Palaeozoic Interval 



Fifth Day 




' Cambrian Period.... ' 




Vnd God said, let the 




Silurian Period 


Age of marine ani- 


waters bring forth 


Palaeozoic '• 


Devonian Period.... 


• mals and am 


the moving creature 


Era 


Carboniferous 


phibians. 


that hath life" 




Period 





"And fowl that may fly 
above the earth in 
the open firmament 
of heaven." 

Sixth Day 
"Let the earth bring 
forth the living crea- 
ture." "Let us make 
man." 

Noachic Deluge 



Mesozoic 
Era 



Subordinate 
Geological Revolution 

Triassic Period ] 

Jurassic Period > Age of reptiles and 

Cretaceous Period.. J birds. 



Great 

Geological Revolution 

Cenozoic f Tertiary Period \ Age of mammals 

Era \ Quarternary Period J Birth of man. 



Last Geological Revolution. 



Palaeolithic Period 

Present Day Psycho- j Neolithic Period [Age of Man. 

zoic Era ( Bronze-Iron Period 

In the study of the two Narratives, frequent reference to the 
above diagram is earnestly recommended. 



CHAPTER VI 

Scientific Narrative 

Science knows but little of the early Chaotic and Formative 
Eras of the earth's formation beyond the possible fact of its nebu- 
lous character. It can tell us practically nothing concerning the 
nature of the nebula, or the origin of the forces which dominated 
it. It only suggests that from this formless mass the great earth 
gradually differentiated and finally came by chance to its mature 
form, when it became the residence of that strange phenomenon 
called life. 

Professor Wm. H. Norton, on the earliest ages of the planet, 
says: "The geological record does not tell us of the beginning of 
the earth. The history of the planet, as we have every reason 
to believe, stretches far back beyond the period of the oldest 
stratified rocks, and is involved in the history of the Solar System 
and the nebula — the cloud of glowing gases or cosmic dust — from 
which the sun and the planets are believed to have been derived." 

Science, therefore, cannot throw any light on the first two 
Days or Eras of Creation, beyond the merest speculation. But 
when we reach the third Day, when the land surface appeared 
above the waters, science begins to enter upon more tangible 
ground. It is now able to speak more definitely concerning these 
early land areas, and to study more minutely the character of 
the rocks comprising them. This is the Archaean Era of science. 
The third Day of the Biblical narrative, is strictly speaking, 
therefore, the first Era of Science. 

Science proposes to read the history of the earth by the rocks 
comprising its surface, and therefore defines all stratified rocks, 
according to their mineral and mechanical constitution, into five 
classes, namely: the sand-stones, slates, shales, calcareous, and 
silicious rocks. These classes of rocks go to form the various 
sets or formations of geology; and these sets or formations mark 
the successive stages in the formation of the earth; and being ar- 
ranged one above another, also indicate the relative ages of the 
formations and supposedly also that of the earth. But the matter 



64 Man's Ancient Truth and Its Place in Democracy 

of age or time is, according to scientists, more dependent upon the 
fossiliferous character of the rock — upon the life-forms it discloses. 
Geology divides the history of the earth into five great Bras — 
the Archaean, or oldest; the Palaeozoic, or Ancient; the Mesozoic, 
or Middle; the Cenozoic, or Recent; and the Psychozoic, or Age 
of Man. Each of these Bras is divided into periods and has 
certain characteristics in formation and life expression. 

The Archaean Bra presents two periods, the Archaic, or Azoic 
substratum, and the sedimentation known as the Bozoic, Algon- 
kian, or Laurentian, Formation. 

The Palaeozoic Bra comprises the Cambrian, Silurian, Devonian, 
and Carboniferous periods, mentioned in their regular order. 

The Mesozoic Bra comprises the Triassic, Jurassic, and Cre- 
taceous periods in their regular order. 

The Cenozoic Bra comprises only two periods, the Tertiary 
and Quarternary, mentioned in their regular order 

The Psychozoic Bra is our own — the Age of Man. 

Bach great Bra was brought to a close by great revolutionary 
changes in the rock-system, resulting in the upheaval and dis- 
placement of the strata and the entire alteration of the physical 
geography of the earth, at the end of which the next Bra began. 
These surf ace changes were also attended by corresponding changes 
in the climate and life-systems of the planet. Now, the life- 
system of each succeeding Bra is wholly different from that of 
the preceding Bra, and no connecting-links have been found 
between the new life-system and that of the preceding Bra. 
Scientists explain this fact by saying these connecting-links were 
lost in the revolutionary changes. This would be a plausible 
theory if the geologist conceded the sudden or cataclysmic char- 
acter of these revolutions; but this is precisely what he denies. 
He claims these revolutions were of a gradual character and not 
sudden, and, therefore, that the life-system of the preceding Bra 
took on great changes to accommodate itself to the new environ- 
ment and thus became the new life-system of the succeeding Bra. 
But if the revolutions were slow and gradual, the evolution of 
the life-systems must also have been slow and gradual. Why, 
then, do we not find the connecting-links between the various 
life-systems? If the revolutionary changes were gradual, there 



Comparative Study of the Biblical and Scientific Narratives, Etc. 65 

should be no more likelihood of the destruction of the connecting- 
links than of the fully developed types, and some at least of the 
former should be found. But if the revolutions were sudden and 
cataclysmic, the life-system of the preceding Bra would be prac- 
tically destroyed, and a new creation of life would be necessary 
in the succeeding Era. And this is what the special-creationist 
claims occurred. 

Now, the evolutionist maintains that the various life-forms 
upon the earth have evolved from the first forms (themselves 
the result of accident) by virtue of forces inherent in matter 
itself and independent of an all-wise and all-intelligent outside 
influence. But the theory is not only a mere assumption but 
illogical in character. This assertion is substantiated by what 
Spencer himself, the great high-priest of evolution, declares when 
he says: "Before it can be ascertained how organized beings 
have been gradually evolved, there must be reached the convic- 
tion that they have been gradually evolved." In other words,, 
the conviction must first be reached that it is so, then we may 
afterwards endeavor to find arguments to substantiate it. 

The theory was born in skepticism and is based upon what 
appears to be a similarity of anatomical design in life-forms. 
But this similarity does not prove organic evolution, which would 
place the life development of the earth entirely at the mercy of 
fortuitous circumstance, but rather disproves it: for what ap- 
pears a regular evolution of life-forms is but the taxonomic ar- 
rangement of the different classes of living matter; in other words, 
the Divine method of arranging its various forms. In creating 
the life-pyramid, the omniscient Deity would not be likely to 
begin at the top. The master-builder would not begin an edifice 
by first constructing the roof. It is a fixed law of the mind, 
implanted by Providence, to begin with the elements and then 
gradually ascend to the compounds. The contrary conception 
is unthinkable; and since the human mind is endowed by Deity, 
it follows, as a natural corollary, that such a conception is con- 
trary to the Divine nature. To proceed from the simple to the 
complex must be the way of the Divine mind. But does this law 
prove the theory of Darwinian evolution, or the lineal descent of 
earth-life from the simplest to the highest forms by a process of 



66 Man's Ancient Truth and Its Place in Democracy 

gradual development through the operation of blind, unintelligent 
forces inherent in matter? It is not reasonable that such was the 
case. It is contrary to all the facts of nature. Indeed, when we 
reflect upon the absence of all intelligence in non-living matter 
and the wondrous intelligence manifested in the various forms of 
living-matter, we are forced to conclude that that intelligence is a 
something that is imparted to dead- matter from without, and by 
no process of reasoning can we conclude that dead, inert matter 
is capable of originating the far-reaching and searching intelli- 
gence which characterizes living-matter. It must be a gift from 
the Infinite. Why, then, should the Infinite require millions 
of years to create the earth and its life-expressions? Can not the 
same Power, Who has constructed the atom and wondrous cell, 
control their combinations at will and the laws through which 
they act? Does not the same Infinite Cause which created them 
control their activity and destiny? If not, why not? Why 
should man, the finite mind, undertake to place a limit on the 
operations of Infinite mind, and to declare that the Deity has 
always acted as at present and will always act in the same man- 
ner, or what He can do or cannot do? The position is clearly 
untenable. Hysterical or skeptical assumption is always incom- 
patible with truth. To assume Darwinian evolution to be true 
is not to prove it. The evidence from geology is not at all con- 
clusive. In truth, what evidence geology affords is decidedly 
against the theory as we shall immediately proceed to show. 

Professor Nicholson, in referring to the various geological for- 
mations and their significance regarding the time necessary for 
their creation, says: "It is a question of energy versus time. 
We may, on the one hand, suppose them to be the result of some 
very powerful cause acting through a short period of time, or we 
may suppose them to be caused by a much weaker force operating 
through a proportionately long period." 

Apropos the same subject, Messrs. Slade and Ferguson declare: 
"It must not be forgotten that it acts entirely on the assumption 
that matter was in those days as it is now and that the forces 
are unchanged. This assumption, however useful, cannot be 
termed strictly scientific; for there is no means of determining 
whether the original groove (eroded cut), for example, may not 



Comparative Study of the Biblical and Scientific Narratives, Etc. 67 

have been made in the time when the rock was in the viscous 
state or even so superheated that water would cause violent 
fraction, since worn smooth. 

"The same holds true with sedimentation. A certain land is 
regarded as being so many thousands or millions of years in age, 
because of the rate at which it has been laid down in sediment. 
But geologists are becoming ever more wary of this, especially 
since the discovery of some coins in a bog in Germany, which, 
according to the estimate of laying down of peat, must have been 
eighteen thousand years old, and yet which were found to have the 
stamp of Claudius Caesar" who lived in the first century of our 
era. 

Again, as showing the rapidity of geological action under cer- 
tain conditions and the possibility of error growing out of the 
usual scientific methods of estimating the age of geological forma- 
tions, these same gentlemen say: "In 1603 A. D., a great lava 
flow from Mount Etna poured across the river Simeto, in Sicily, 
and on cooling presented a barrier of the hardest rock. When 
Professor Lyell visited the spot in 1828 he found that the river 
had cut through the rock barrier a channel from forty to fifty 
feet deep and from fifty to three hundred feet wide; having ac- 
complished this work in a period of two and a half centuries. 
This lava barrier was not porous or slaggy but homogeneous, 
dense and very hard." 

The above facts go to show the very great uncertainty attending 
the estimation of the age of any special rock or system of rocks. 
It must be evident to the thinking mind that a correct estimate 
is impossible, since it must take into consideration the varying 
operation of so many fluctuating forces. 

Let us now proceed with the study of the various rock-systems 
and their corresponding life-systems, for this is a part of the 
scientific narrative of Creation. 

The Archaean, or oldest of the geological Bras, corresponds to 
the condition of the earth on the third Day of Creation as des- 
cribed by the Holy Writings, when the waters were gathered 
together into seas and the dry land appeared. The Archaean 
rock-system was the first land, science tells us, that appeared 
above the surface of the universal sea, and is divided into two 



68 Man's Ancient Truth and Its Place in Democracy 

special formations or periods — the Archaic and Laurentian or 
Algonkian. 

The first of these two formations consists of metamorphosed 
rocks bearing the evidence of having been subjected to intense 
heat. This great formation, consisting of the original material 
of the earth's composition, in the course of time yielded to the 
erosive effects of water and gave rise to an extensive sedimenta- 
tion, (itself partly metamorphosed by the remaining great heat,) 
known as the Kozoic, Algonkian, or Laurentian, Formation. 
These sedimentary rocks lie immediately over the preceding 
Archaic system, (also known as Azoic, because it supported no 
life) and undoubtedly sprung from it. Both these earliest rock- 
systems are devoid of fossils, but there is much evidence that 
vegetable life of a simple character existed during Laurentian 
times, though these early life-forms have left no fossils owing to 
their perishable nature. 

In commenting on the Laurentian or Algonkian Formation, 
Professor Jos. Le Conte says: "It has long been known that 
beneath the lowest Palaeozoic rock there still existed strata of 
unknown thickness, highly metamorphosed and apparently 
destitute of fossils. These are everywhere unconformable with 
the overlying primordial or Cambrian. Such general uncon- 
formity shows great and wide spread changes of physical geo- 
graphy at this time and therefore marks a primary division of 
time." 

Professor Scott, in speaking of the Archaean Bra as a whole, 
says: "It would appear, then, that a solid crust, however formed, 
was for a very long time sufficiently rigid and stable to allow a 
great thickness of sedimentary and volcanic rocks to accumulate 
upon it and then was engulfed and destroyed by universally 
ascending magma; though it is not necessary to suppose this 
took place simultaneously over the whole earth or even within 
a relatively short period of time; as it may have required ages 
in its accomplishment. If this complete and universal assimila- 
tion actually took place, it is an absolutely unique phenomenon 
in the recorded history of the earth." 

"In regions there rests unconformably on the Archaean an 
immense body of stratified rocks, thousands, and in some places, 



Comparative Study of the Biblical and Scientific Narratives, Etc. 69 

even scores of thousands of feet thick, known as the Algonkian," 
says Norton. 

The life of the Algonkian time is extremely obscure, but of this 
life-system Professor Norton says: "Some time during the dim 
ages preceding the Cambrian, whether in the Archaean or Algon- 
kian we know not, occurred one of the most important events 
in the history of the earth. Life appeared for the first time upon 
the planet. Geology has no evidence whatever to offer as to 
whence or how life came. All analogies lead us to believe that its 
appearance must have been sudden 

"The earliest forms are unknown, but analogy suggests that, 
as every living creature has developed from a single cell, so the 
earliest organisms upon the globe were tiny unicellular masses of 
protoplasm resembling the amoeba of today in the simplicity of 
their structure." 

In speaking of pre-Cambrian, or Algonkian life, B. S. Grew 
says: "After the lifeless Era, began the age when the lowest 
forms of life came into existence. The initial stage was perhaps 
the First Era of Plants, Algae, and, later still, aquatic fungi or 
bacteria. Where did this life come from?" He confesses scien- 
tists cannot tell. 

Alexander Winchell, in commenting on the subject of pre- 
Cambrian life, says: "The actual presence of petroleum in gneiss 
strata afford a material proof to the doctrine of pre-zoic vegetation 
— a doctrine of no inconsiderable importance in establishing the 
harmony of the Mosaic and geological records." 

Professor Dana says of pre-Cambrian life: "The occurrence of 
graphite and limestone is also thought to favor the idea of the 
presence of plants and animals." He neglected to say that 
graphite and iron ore are always formed in the presence of decom- 
posing vegetable matter, but limestone may be formed in the 
chemical laboratory of nature. 

The Algonkian rocks are especially characterized by the large 
deposits of graphite and iron ore, thus proving there must have 
been a dense vegetation at that time, though perhaps of a very 
low and perishable character. 

Now, the Archaean Era terminated by great revolutionary 
activities, so that the Algonkian or Laurentian Formation below 



70 Man's Ancient Truth and Its Place in Democracy 

is everywhere unconformable with the Cambrian, the oldest and 
therefore lowest formation of the Palaeozoic Bra, above, thus 
marking the occurrence of great upheavals and alterations of the 
earth's crust. This was the first, so far as we know, of the great 
geological disturbances, called by the scientists geological revolu- 
tions, but known in the Holy Writings as a Deluge, which sepa- 
rated the various rock-systems and life-systems of the earth. 
The last of these occurred near the latter part of the Quarter- 
nary, the last period of the Cenozoic Bra, and is especially cele- 
brated because it fell within the sphere of man's life and is alluded 
to in Holy Writ as the Flood. 

Professor Le Conte says, regarding the first great geological 
revolution : ' 'The Archaean Bra was closed by the upheaval into 
land surface and the crumpling of the strata of the whole Archaean 
area with a long interval, when the Palaeozoic Bra began, and it 
has remained substantially in this condition ever since." 

Following the great disturbances which marked the close of 
the Archaean Bra, the Palaeozoic Bra began and afforded the 
first cycle of animal life on the globe. 

In speaking of the Palaeozoic Bra, Professor Le Conte says: 
"The life-system is also equally distinct, being conspicuously 
different from that which precedes and that which follows. What- 
ever of life existed before (in Archaean times) its record is too 
imperfect to give us a clear conception of its character. But in 
the Palaeozoic the evidences of a very abundant and varied life 
are clear; more than twenty thousand species having been des- 
cribed. It stands out the most distinct Bra in the whole history 
of the earth. The Archaean must be regarded as the mythical 
period. Here with the Palaeozoic commences the true dawn of 
history." 

In speaking of Palaeozoic life, Professor Dana says: "The 
rocks of the next Aeon (Palaeozoic) reveal the fossil remains of 
an abundant fauna and flora. It is remarkable that all the sub- 
kingdoms were represented already in the lower Cambrian (the 
first period of the Palaeozoic Bra). 

"The seas of Barly Cambrian, although the earliest of Palaeo- 
zoic time, abounded in life." 



Comparative Study of the Biblical and Scientific Narratives, Etc. 7 1 

Professor Gregory says of this early Palaeozoic (Cambrian) 
life: "The complex assembly of animals burst upon the scene 
with dramatic suddenness in the earliest section of the Palaeozoic 
Era — all highly specialized." 

Professor Wallace says of the same life-system : ' 'The abruptness 
with which animal remains, in considerable variety, appear in 
very ancient deposits is undoubtedly a most remarkable phenom- 
enon. With the exception of the somewhat doubtful Eozoon, 
the vast series of Laurentian (Algonkian) rocks produce no fossils. 
But the moment we reach the Cambrian Formation (which lies 
just above the Laurentian) we at once meet with a somewhat 
extensive series of complex and varied organisms." He makes 
a futile attempt to explain this curious fact by supposing there 
was a break in the record and says : "This conclusion is supported 
by analogous facts which occur and recur in every successive 
formation. The highly specialized corals and fishes of the Silu- 
rian rocks (just above the Cambrian) must have had ancestors 
in Cambrian times of which we know nothing." 

Professor W. B. Scott says: "Palaeozoic life possesses an in- 
dividuality not less distinctly marked than that of the group of 
strata which demarcates it very sharply from that of the preceding 
period, and gives a unity of character to the successive assem- 
blage of plants and animals." 

In speaking of Cambrian life, Francis Roth- Wheeler says: 
"Much interest necessarily attaches to Cambrian fossils, for, 
excepting the few and obscure organic remains obtained from pre- 
Cambrian strata, they are the oldest assemblages of organisms 
known." 

Norton says of Cambrian life: "The second volume of the 
geological record called the Palaeozoic has come down to us far 
less mutilated and defaced than has the first volume (the Ar- 
chaean) which contains the traces of the most ancient life of the 
globe. It is now for the first time that we find preserved in the 
offshore deposits of the Cambrian seas enough remains of animal 
life to be properly called a fauna. They embrace all the leading 
types of invertebrate life, and are so varied that we must believe 
that their lines of descent stretch far back in the pre- Cambrian 
period." 



72 Man's Ancient Truth and Its Place in Democracy 

Norton further says: "The Cambrian life of different countries 
contains no suggestion of any marked climatic zones, and, as in 
later periods, a warm climate probably reached the polar regions." 

Grew says of Cambrian life: "After this period (Algonkian) 
there was a wealth of forms, animals able to leave hard traces of 
themselves in the fossil records." 

Professor Winchell says of Cambrian life: "The spirits have 
come forth. The living-afflatus has been breathed into multi- 
tudes of organic forms which now teem in the Palaeozoic sea." 

What, we ask, became of the ancestors of Cambrian life? Why 
are not some of the connecting-links found? Why, if, as science 
tells us, the geological revolutions were of a slow and gradual 
character, are not some of the fossils of this first life discovered? 
In the absence of these fossil remains, and of the causes which 
would destroy them, are we not justified in denying that they 
ever existed? 

In endeavoring to explain the sudden appearance of the perfectly 
developed winged insects in the Devonian (the third period of 
the Palaeozoic Era), Professor Wallace goes on to say: "It opens 
up to the imagination of the evolutionist a most wonderful picture ; 
to clothe those ancient lands with vegetables, and people them with 
animal life, since it is only thus that we find space and time suffi- 
cient for the development of the wonderful insects, the land shells, 
the amphibia and the reptiles, all of which appear suddenly in 
perfect and completely organized forms in some parts of the 
Palaeozoic series." 

How, we ask again, is the evolutionist to explain this sudden 
appearance of such highly organized life? It must be remembered 
there was no great revolution between the Silurian and Devonian 
periods, such as separated the Archaean and Palaeozoic Eras, 
but only local or limited disturbances. How, then, are we to 
explain this marvellous and sudden change in the universal life 
of the globe? Whence came these highly developed forms of 
life which appeared with such marvellous and unheralded sud- 
denness ? 



Comparative Study of the Biblical and Scientific Narratives, Etc. 73 

In commenting upon the peculiar character of the Cambrian 
fauna, Messrs. Slade & Ferguson say: ''From the general char- 
acter of the Cambrian fauna it must be regarded as certain that 
life had existed on the earth for a long series of ages before that 
fauna appeared, in order that such well advanced grades of or- 
ganization should have then been reached. One of the most 
interesting chapters of geological history would be supplied if 
some adequate account could be given of the stages of this long 
period of Cambrian development. One of the first reflections 
which they suggest is that they present far too varied and highly 
organized a suite of organisms to allow us for a moment to sup- 
pose that they indicate the first fauna of our earth's surface. 
Unquestionably they must have had a long series of ancestors, 
though of these earlier forms such slight traces have been recovered. 
Thus at the very outset of a study of stratagraphical geology the 
observer is confronted with a proof of the imperfection of the 
geological record." 

And yet there are no fossils of pre-Cambrian life. Where is 
the evidence of that varied life which the scientists claim must 
have existed in Archaean times? The evolutionist is forced to 
admit that the highly developed forms of Cambrian life necessi- 
tated, according to his theory, a long series of ancestors in Lauren- 
tian times, and yet is compelled to confess there is no evidence 
that such a series existed. To what conclusion, then, are we un- 
avoidably driven? Clearly, special creation is the only logical 
explanation. Will the evolutionist state positively why the life- 
forms of the Cambrian period have been discovered in such 
abundance, and all the forms of their immediate ancestors in the 
Laurentian, or Algonkian, period have eluded his vigilant search? 
If the theory of Darwinian evolution be true, the evolution of 
these life-forms must have been gradual. Why, then, are not 
some of the most durable of the ancestral forms discovered? 
Will he not admit that it is possible these life-forms have never 
existed? Why should he not be consistent and admit that Cam- 
brian life represents the first created animal life on our globe? 
And will the other evolutionists be as frank in their statements 
as Messrs. Slade & Ferguson, regarding the imperfection and un- 
reliability of the geological record and the untrustworthiness of 
their scientific interpretations. 



74 Man's Ancient Truth and Its Place in Democracy 

The special-creationist declares that this was the first creation 
of animal life described by Holy Writ, as having occurred on the 
fifth Day of Creation. 

In regard to the peculiarity of Cambrian life, Professor Le Conte 
asks: "What, then, was the character of this earliest fauna and 
flora? If we could have walked along that ancient beach when 
it was washed by primordial seas, what would we have found 
cast ashore? 

"We would have found the representations of all the great types 
of animal life except the Vertebrata. The Protozoa and lowest 
Metazoa were then represented by Rhizopods and Sponges; 
the Hchinoderms, by Cystidian Crinoids, the Mollusca, by Bra- 
chiopods, Lamella-branch Gasteropods, Pteropods, and Cephalo- 
pods; the Arthropods, by Crustacea; and the worms, by tracks 
and tubes. Plants were represented by Fucoids. 

"Those widely distinct classes are already clearly differentiated 
and somewhat highly organized. Nor is the fauna a meagre 
one in species." The flora was also abundant, but he explains 
the lack of its evidence by saying : "The true reason for the greater 
abundance of animal remains is to be found in the fact that the 
hard parts of animals are far more indestructable than any por- 
tion of vegetable tissue." He then proceeds to say: "At the end 
of the Archaean Era when the Archaean volume closed, we have 
only observed traces of a very few types of lowly life. But at 
the opening of the next Era (Palaeozoic) , apparently with the first 
page of the next volume, (Cambrian period) we find already all 
the great types of structure except the vertebrata. And these 
are not the lowest of each type as might have been expected, but 
already Trilobites among Arthropods and Cephalopods among 
Mollusca — complicated animals which evince great progress 
from the primitive condition. The differentiation of types which 
occurred during that interval (between the Archaean and Palaeo- 
zoic Eras) is equal in volume to all that has taken place since." 

That a very complex vicerization had already taken place in 
this earliest animal life is shown by the words of this scientist, 
who, in speaking of the organ of sight, says : "It is very interesting 
to observe that a complex mechanism, the compound eye, like 
that of the Crustacea and insects of the present day, was already 
developed even in the early Cambrian times." 



Comparative Study of the Biblical and Scientific Narratives, Etc. 75 

Here, then, we have a confession of the distinct and highly- 
developed character of the life-forms of the early Palaeozoic Era. 
They are not preceded by any evidence of an Archaean ancestry 
and are wholly distinct from the life-system of the Mesozoic Era 
immediately following. 

As already intimated on a previous page, evolutionists endeavor 
to explain the suddenness of the life-forms of the lower Palaeozoic 
or Cambrian times, by supposing a very long interval of time oc- 
curred between the close of Archaean and the beginning of Palaeo- 
zoic times, during which life on the globe underwent a steady 
development, but of which the record was lost in the geological 
revolution which marked the close of Archaean and the beginning 
of Palaeozoic times — although they aver these revolutionary 
changes were gradual. They go to the extravagant extreme of 
declaring that interval was equal to all subsequent time. They 
claim this must have been so to admit of the highly organized 
life-forms of the Cambrian period. But does this appeal to reason ? 
Does it seem logical that this interval should have comprised as 
much time for its completion as all the subsequent history of the 
earth? Into such desperate straits have the evolutionists been 
driven by geological facts! 



CHAPTER VII 

Scientific Narrative — Continued 

Again, if the evolutionists' contentions are true, that the 
great geological revolutions which separated the different Eras 
were gradual and not sudden and cataclysmic, Cambrian life 
must have developed gradually from that of Laurentian times. 
If so, then, there must have been forms somewhere in Laurentian 
times to indicate it. Surely, all the connecting-links could not 
have been lost in a gradual change. Surely, some of the connect- 
ing-forms between the vegetable life of Laurentian and the highly 
developed animal forms of Cambrian times should have survived 
the insiduous effects of the gradual revolution. Had the geological 
revolution been cataclysmic or sudden in character it would not 
be difficult to understand that all life-forms might have been 
destroyed, except such as accidentJy escaped the destructive forces 
and came over to Cambrian times. But even such a cataclysm 
would not have destroyed all the fossil remains. But scientists 
inform us that all these revolutions were exceedingly gradual, so 
much so, in fact, as to be unappreciable to the existing life-sys- 
tems. What, then, has become of the intermediate forms? But 
no well authenticated connecting-links have been found between 
the life-systems of these two Eras or any others. Why then, 
should the evolutionist expect the intelligent mind to abandon 
the time-honored conviction of special creation when his own theory 
has wholly broken down from a lack of proper proof? Why 
should he look for other explanations when a careful reading and 
study of the Holy Writings and universal traditions will reveal 
a perfectly logical one confirmed by geological facts? Is it wise 
or right for the evolutionist to strive to undermine man's faith 
in the ancient narrative of Creation, unless he can offer a plausible 
substitute substantiated by all the facts of science? Is it not a 
fact that he ignores this source of knowledge, because it is fashion- 
able to do so? 

The special-creationist declares that the Inspired Writings re- 
veal the whole truth in their description of the creation of life- 



Comparative Study of the Biblical and Scientific Narratives, Etc. 77 

forms on the third, fifth and sixth Days of Creation, and invite 
the earnest study of the sincere and unprejudiced reader along 
these lines. 

As a further argument against the theory of evolution, Pro- 
fessor Le Conte, in discussing the sudden appearance of extensive 
forests in the Devonian period of the Palaeozoic Bra, says: "It 
is impossible to account for the apparently sudden appearance 
of so highly organized vegetation by evolution, unless we admit 
there have been periods of rapid evolution." A strange confes- 
sion and a stranger demand! Let the thoughtful reader reflect 
upon this declaration. 

In discussing the sudden appearance of Fishes in the Devonian 
period and the character of the class, Professor Le Conte says: 
"It is seen above that the Devonian fishes combine certain high 
characters with certain low characters. From one point of view 
they seem lower, from another, higher than ordinary fishes. There 
has been some dispute, therefore, whether in the history of fishes 
we find a law of progress or a law of regress ; in other words, whether 
or not it sustains the law of evolution." And commenting still 
further upon the suddenness of this form of life, he says: "But 
it is impossible to overlook the apparent suddenness of the appear- 
ance of a new class — fishes — and a new development — vertebrata — 
of the animal kingdom. At a certain horizon and without a 
break of uniformity and therefore without notable loss of record, 
fishes appear in great numbers and varieties. It looks at first 
as if they came without progenitors. It is difficult to account 
for the enormous development in number, size and variety of 
fishes at the opening of the Devonian, unless we admit paroxysms 
of more rapid movement in evolution." 

Confirmatory of what Le Conte says on the subject, Professor 
Norton says: "In America, the Silurian is not separated from the 
Devonian by any mountain-making deformation or continental 
uplift. The one period passed quietly into the other." 

Here we have another confession of the weakness of the Dar- 
winian theory of organic evolution in supposing that the law, 
instead of acting in a steady and orderly manner, goes in leaps 
and bounds. Such an unscientific doctrine should be enough to 



78 Man's Ancient Truth and Its Place in Democracy 

destroy faith in all reasonable minds in this materialistic philoso- 
phy. What a convincing argument in favor of special-creation 
Professor Le Conte thus puts forth! Why, then, ignore a mani- 
fest explanation for one of the most doubtful and far-fetched 
character? What a pitiful effort to defend a perishing assump- 
tion? Will any one think for a moment that the evolutionist 
would long hesitate, in the face of such overwhelming evidence, 
to find the clear explanation of the creation problem, if he did 
not feel obligated by the freakish thought of today to defend 
this fashionable but prostrate assumption? Why, in the face of 
such overwhelming evidence, does he strangely continue to cling 
to this "broken reed," and ignore the Biblical narrative of the 
Creation? Why does he continue to seek an explanation of all 
these phenomena in the innate energy of non-living, inert matter — 
blind and fortuitous as that energy has been proclaimed to be? 

Professor Wallace says of the fossils of the Carboniferous period : 
(the last period of Palaeozoic Bra) "Such diversified and highly 
specialized types of Annulosa as myriopods, spiders, cock-roaches, 
locusts, dragon-flies, ephemeras, lamelli-corn beetles, and moths, 
indicate that it is highly probable that no fresh ordained type of 
insect has originated during all succeeding ages." 

At the close of the Palaeozoic Era physical disturbances again 
occurred, which greatly distorted the land surface and resulted 
in unconformities in the rock strata. Then was ushered in the 
Mesozoic Era. While in this Era the invertebrates and fishes, 
acrogens and amphibians continue, reptiles predominated. But 
while reptiles were the dominant type of life, birds and mammals, 
scientists claim, made their appearance, and so did the palms and 
dicotyles, among the trees. 

Professor Norton says, in speaking of the geological revolution 
occurring at the close of the Palaeozoic: "The close of the Palaeo- 
zoic was a time of marked physical changes." 

In speaking of the great geological revolutions, before men- 
tioned, as shown by the position of the rock strata, Professor 
Dana says: "Those abrupt transitions in the strata are proofs 
there were great changes at times in the condition of the region 
where the strata were formed, and the transitions in the kinds 



Comparative Study of the Biblical and Scientific Narratives, Etc. 79 

of fossils are evidences of great destruction at intervals in the 
life of the seas." 

But why limit the destruction to aquatic life? Would not the 
same forces which destroyed life in the seas also destroy terrestrial 
life? If not, why not? The destruction, then, must have in- 
volved the entire life of the globe. It will be observed that Pro- 
fessor Dana appears to be at variance with the views commonly 
accepted by the scientists, that these revolutions were gradual, 
and apparently in this instance maintains their sudden character. 

Regarding the life of the Mesozoic Era, which immediately 
succeeded the Palaeozoic Era, Professor Le Conte has this to say : 
"The Triassic strata (the lowest and earliest period of the Meso- 
zoic Era) are nearly always unconformable with the coal (Carbon- 
iferous, the last of the Palaeozoic periods) ; and the period opens 
with a fauna and flora wholly and strikingly different from the 
preceding. We find no longer the great coal-bearing trees of the 
Carboniferous, but the tall ferns, cycads and conifers." 

In speaking of the flora of the Mesozoic Era, Norton says: 
"The carboniferous forests had now vanished from the earth." 
Of animal life, he says: "The order of reptiles made its advent 
in Permian, culminated in the Triassic and Jurassic, and began 
to decline in the cretaceous." He says of this life: "The cold- 
blooded, clumsy and sluggish small-brained unintelligent reptile 
is as far inferior to the high mammals, whose day was still to come, 
as it is superior to the amphibian and the fish." 

In speaking of the dawn of the Mesozoic Era, Grew says: 
"Vegetation sank lower and lower. The forests disappeared or 
dwelt only in clusters. Permian life was poor but interesting. 
Perhaps the reptiles may have first appeared in carboniferous, 
but they declared themselves in the Permian." 

This scientist further says: "The Middle period of strata, 
(Mesozoic) and the life which those strata have preserved has 
usually been separated from the older rocks, because, owing to 
the greater period of arid desert conditions, the character of 
life changed a great deal; but fuller knowledge shows the links 
were still there." But, he says: "We need not follow closely all 
the changes and relationship." Meaning that the doctrine of 



80 Man's Ancient Truth and Its Place in Democracy 

evolution does not require all the connecting-links. But the law 
of lineal descent does demand that the various connecting-links 
shall be presented, otherwise lineal descent is unproven and purely 
conjectural. 

Among the animal types we find many of the lower forms of 
life coming over from previous periods. These life-forms evidently 
escaped the destructive effects of the great cataclysm and continued 
their existence in the new era, as occurred in every other geological 
revolution with some of the life-forms ; but the reptiles are the new 
creations. 

In regard to the general life of the Mesozoic Era, Professor 
Scott declares: "The life of Mesozoic times constitutes a very 
distinctly marked assemblage of types, differing both from their 
predecessors of the Palaeozoic and their successors of the Ceno- 
zoic ages." 

If the physical changes of the earth's surface were gradual 
as scientists affirm, why was not the change in the life-system 
equally gradual? Why the gradual changes in the physical 
geography of the earth and the abrupt and sudden change in its 
life systems? If the changes in both the physical geography 
and life-systems were gradual, where are the connecting-links 
between the preceding and succeeding life-systems? If the great 
physical changes were the result of sudden and cataclysmic forces, 
the life-system of the old era must have been almost wholly 
destroyed and a new system created in the Mesozoic Era. And 
this is what the special-creationist claims occurred. 

Professor Scott continues: "In the course of the era, the plants 
and marine invertebrata attained substantially their modern 
conditions, though the vertebrata remained throughout the era 
very different from the later ones." 

It must be remembered that the essential character of modern 
plant and marine life, according to Professor Le Conte, were 
found in the Palaeozoic Era, and these particular forms will be 
found in the Mesozoic as the surviving representatives of the for- 
mer life-system. But this was not true of the vertebrata peculiar 
to the Mesozoic Era. This particular form of life in the Mesozoic 
was a special creation, hence differed radically from that which 
preceded and that which succeeded it. 



Comparative Study of the Biblical and Scientific Narratives, Etc. 81 

This scientist goes on to say: "Among the Crustacea, the Trilo- 
bites and EmyptericiS went out, but all the modern groups were 
well represented." Why did the Trilobites and Eurypterids go 
out? Why did these special forms of Crustacea become extinct, 
and what destroyed them, if the physical changes were gradual? 
What were those peculiar forces which selected this particular 
form of Crustacean life for extinction, and what intelligence 
directed them in their work? Every force to accomplish intelli- 
gent results must be directed by intelligent design. Why were 
the Trilobites and Eurypterids destroyed and the other forms of 
Crustacea permitted to continue? Why were those physical con- 
ditions, necessary to the life of the Crustacea as a class, so inimical 
to certain of its genera and species? Was it chance or design 
which led to their final elimination? These are the questions 
which the thoughtful mind propounds and demands to be in- 
telligently answered by the Darwinian evolutionist. 

This scientist proceeds: "Insects reached nearly their modern 
condition as far as the large groups are concerned. The fishes 
became modernized before the close of the era, the bony fishes 
having acquired their present preponderance." 

Professor Le Conte and other geologists inform us that already 
in the Cambrian, the first period of Palaeozoic Era, insects had 
reached practically their modern development, while in the De- 
vonian, the third period of the Palaeozoic, fishes had reached a 
most marvellous development — hence what insects and fishes 
escaped the great cataclysm continued their development in the 
succeeding era. The thoughtful and unprejudiced student of 
terrestrial life will recall that after the life-forms peculiar to each 
Day or Era were created, they were commanded to reproduce 
their kinds and proceed on their ways of development. The old 
forms of life which survived the great "inter- Eral" cataclysm 
developed in the new Era, while the new forms in that Era were 
created. Says he: "The Amphibia took a subordinate place 
and after flourishing for a time the great Stegocephalia died, 
leaving only the pigmy salamander and frogs of the present." 

Why did the Amphibia decline in the Mesozoic Era? Was the 
decline an accident or the result of intelligent design? If the 
former, why did not the entire class perish? 



82 Man's Ancient Truth and Its Place in Democracy 

Professor Scott continues: "Birds and Mammals made their 
first appearance, the former advancing rapidly to their present 
grade of organization." 

These two creations appeared in the latter part of the Era, and 
mark the dividing line between the fifth and sixth Days of Biblical 
Creation, the Birds being created in the latter part of the fifth, 
and the Mammals on the sixth Day of Creation as told in Holy 
Writ. But more will be said on a future page on Mammalian 
remains in Mesozoic times. 

Professor Scott forgets to tell us just what the accident was 
which led to the rapid advancement of the Birds to their present 
grade of organization in Mesozoic times. Was it accident, or 
was it really design ? He says : ' 'The Mesozoic is called the Age 
of Reptiles because these were the dominant forms of life. They 
covered the land with gigantic herbivorous and carbonivorous 
forms. They swarmed in the seas and, as literal flying dragons, 
they dominated the air. At the present time there are only five 
orders of Reptiles in existence, and of these only the Crocodiles 
and a few snakes attain really large size." 

This form of life was the special evolution of the Mesozoic 
Bra, according to the scientists, and the special creation of the 
fifth Day of Creation, according to the Biblical record. 

Finally, on the subject of Mesozoic life Professor Scott says: 
"The Triassic (the first Mesozoic period) is entirely different from 
anything that preceded it." Was this difference an accident, or 
the result of intelligent creative design? If this change in life- 
forms was an accident, why should such changes occur in each 
succeeding Era? 

Professor Gregory, in speaking of the life of the Mesozoic Era, 
says: "It was characterized by the disappearance of the primitive 
types of animals and plants, and the chief groups, made their 
appearance upon the earth." 

In using the word "primitive" he refers to the first life-forms 
and not to defect of organization ; for this organization had already 
reached the highest state of development even in Cambrian 
times. He means to tell us that practically all the life-system 



Comparative Study of the Biblical and Scientific Narratives, Etc. 83 

of the Palaeozoic Era was destroyed in the great geological revo- 
lution which marked the end of that Bra and the advent of the 
Mesozoic times, and that the new life-system succeeded on the 
earth. This new life-system was dominated, not by those old 
forms of life which happily escaped the cataclysm, but by the 
new forms which were created, as the special-creationist tells us, 
for this particular Era. This new life-system, the special-creationist 
affirms, was created, and not evolved through fortuitous circum- 
stance. 

In speaking of this new life-system, Professor Dana says: 
"The next aeon (the Mesozoic) is characterized by immense 
development of reptilian life. "Birds and Mammals made their 
appearance." 

There were no reptiles in the previous Era, although the earth 
had been subjected to similar physical changes at the advent of 
Palaeozoic times. What, then, was the potent agency which 
produced the immense reptilian life which characterized and dom- 
inated this Era? Will the evolutionist attempt to explain? Is 
he able to clear away one iota of the mystery? He confesses he 
is in darkness on the subject, but denies the possibility of special- 
creation or infinite design. Why? Let us remember there are 
no connecting-links between the life-forms of this Era and those 
of the preceding. Scientists acknowledge this fact. The evolu- 
tionist strives in vain to explain the sharply defined demarcations 
between the life-forms of the four great Eras. He declares these 
life-forms are wholly different, except in the case of a few forms 
which came over from the preceding Era and continued their 
development in the succeeding Era. He confesses the connecting- 
links between these life-systems cannot be found, and attempts 
to explain this failure by supposing they were lost in the great 
physical disturbances or geological revolutions which character- 
ized the transition from one Era to another ; but he does not account 
for the unvarying uniformity of this failure. If the loss of these 
connecting-links were due to accident, as scientists affirm, there 
should in the nature of things be some exceptions, and some 
of the connecting-links should be found; but as no connecting- 
links have been found, the special-creationist affirms that it is 
reasonable to suppose they never existed. And, indeed, what 
other rational conclusion can be reached? 



84 Man's Ancient Truth and Its Place in Democracy 

It is all the more strange, since the scientists declare all these 
"inter-eral" revolutions were gradual and imperceptible to the 
life of the globe. Why, then, do we not find the connecting- 
links? What has become of them? If these revolutions were 
so gradual, as all the facts disprove, as to be unperceived by the 
life of the globe, the development of that life, if Darwinian evolu- 
tion be true, should also have been equally gradual. How, then, 
came the connecting-links in every case to be lost and the developed 
types saved? Why should the one be lost and not the other? 
The evolutionist's argument is so weak as to be almost puerile. 
Not only have the links connecting the life-systems of the three 
great Eras not been found, but those connecting the different 
classes, orders, genera and even species in the same life-system 
have failed of discovery. In no single instance from the begin- 
ning of life in Algonkian times to the present has a well-authenti- 
cated and undeniable link connecting the different life-systems 
or any of their differentiations been found. What other reasonable 
conclusion, then, can be reached than that they never existed? 
And this, the special-creationist affirms, is what we should expect, 
if the Biblical narrative is true. 

Apropos this subject of life development, Professor Smith 
Woodward declares: "We do not understand the phenomenon; 
we cannot explain it." This is a rational and honest attitude to 
assume and one fully justified by the facts. Why, then, ask the 
world to reject its time-honored traditions for an hypothesis 
wholly and confessedly unproven? What other theory sub- 
stantiated by facts has the evolutionist to offer mankind? 



CHAPTER VIII 

Scientific Narrative — Continued 

Let us now see what Professor Dawson has to say on the sub- 
ject of connecting-links. He says: "Where we find abundance 
of examples of the young and old of many fossil species, and can 
trace then through their ordinary embryonic development, why 
should we not find examples of the links which bind the species 
together? 

"In tracing back animals and groups of animals in geological 
times, we find that they always end without any link or connec- 
tion with previous beings and in circumstances which render such 
a connection impossible. 

"Palaeontology furnishes no direct evidence, perhaps never can 
furnish any, as to the natural transformation of one species into 
another. 

"Upon no theory of evolution can we find a satisfactory expla- 
nation of the constant introduction throughout geological times 
of new forms of life which do not appear to have been preceded 
by pre-existent allied types." Professor Dawson is compelled 
to confess the failure of organic evolution, but does not appear to 
possess sufficient courage to declare in favor of special creation. 
Why? Is it too unfashionable for him to undertake? 

On the same subject, Professor Bailey Balfour, in speaking of 
the development of the Angio-sperm, says: "From the geological 
record we obtain no help. The earliest traces of Angio-sperms 
in rocks in the Middle Mesozoic period, enable us to say little 
regarding them, except that the fragments give evidence of an 
organization as complete as that possessed by the Angio-sperms 
of the present day. 

"The gap between the Angio-sperm and other types of vegeta- 
tion is a wide one and no connecting-links are known." 

Confirmatory of the same truth, Professor Huxley, than whom 
none stands higher in the galaxy of scientists, says: "What, then, 
does an impartial survey of the positively ascertained truths of 



86 Man's Ancient Trutfhiswd Its Place in Democracy 

palaeontology testify in relation to the common doctrines of pro- 
gressive modification, which suppose that modification to have " 
taken place by necessary progress from more or less embryonic 
forms or from more or less generalized types within the limits 
of the periods represented by the f ossilif erous rocks ? It negatives 
those doctrines, for it either shows us no evidence of such modifi- 
cation, or demonstrates such modification as has occurred to have 
been very slight; and as to the nature of that modification, it 
yields no evidence whatever that the earlier members of any long 
continued group were more generalized in structure than the later 
ones. 

"Contrariwise, any admissible hypothesis of progressive modi- 
fication must be complete with persistence without progression 
through indefinite periods." Thus Professor Huxley strikes a fatal 
blow at Darwinian evolution. 

The Mesozoic Era was brought to a close by one of the greatest 
geological revolutions in the entire history of the earth. Pro- 
fessor Smith says of this revolution: "The Mesozoic Era was 
closed in the west as the Palaeozoic had been in the east by a 
time of great mountain-making, and to this movement is attri- 
buted the formation of most of the great western mountain chains. 
From the Arctic ocean to Mexico the effects of the disturbances 
were apparent, and they were on a grander scale than the Appala- 
chaian had been. 

"The Tertiary (the first period of the Cenozoic Era) shows some 
of the most colossal disturbances in the terrestrial crust of which 
any records remain took place during this period, the upheaval 
of most of the great mountain chains of the globe taking place." 

Dana says on the dawn of the Cenozoic Era: "The close of 
theMesozoic time was followed by mountain-making on a grander 
scale than even that with which Palaeozoic time was closed and 
equally extensive disappearance of species over the world." 

Norton says of the period: "The Tertiary included epochs 
when the earth's crust was singularly unquiet. From time to 
time, on all the continents, subterranean forces gathered head, 
and the crust was bent and broken and upridged in lofty moun- 
tains." 






Comparative Study of the Biblical and Scientific Narratives, Etc. 87 

In speaking of the climate of the Tertiary, Norton says: "A 
warm climate like that of the Mesozoic, therefore, prevailed over 
North America and Europe, extending far toward the pole." 

Grew says of the geological revolutions: "Many geologists 
believe that the secret of these changes lies in the core of the earth, 
and that when the tension and pressure inside the earth grew too 
much for its strength, something gives away, and the whole world 
begins to change, the continents sinking under the ocean and new 
lands rising. But we shall only say, that the last of these great 
changes set in at the end of the chalk age. After that we arrive 
at the period among the rocks which is classed as Cenozoic or 
Modern." 

Professor Smith says of the life of the later Mesozoic time : 
"The life of the Cretaceous (the last period of the Mesozoic Era) 
displayed so great an advance over that of the Jurassic (the second 
period of the Mesozoic Eta) that the change may be fairly called a 
revolution. In the latter part of the Lower and in all of the Upper 
Cretaceous of North America, the flora assumes an almost com- 
pletely modern character. Cretaceous animals are sufficiently 
different from those of the Jurassic, (the preceding period), but 
the change is not so revolutionary as has been found among the 
plants." 

Professor Norton says: "The last stages of the cretaceous 
are marked by a decadence of the Reptiles. By the end of that 
period the reptilian forms characteristic of the times had become 
extinct, one after another, leaving to represent the class only the 
types of reptiles which continue to modern times." 

What accounts for this sudden revolution in these life-forms? 
The great disturbances which had ushered in the Mesozoic Era 
had ended, and the early Tertiar}^ disturbances had not yet begun, 
hence a time of quiescence had supervened. Then, why this 
great change in the so-called evolutionary forces? The evolu- 
tionist confesses his inability to explain them, but the special- 
creationist affirms that the changes in these life-forms were 
effected by the Deity in accordance with His own plans and 
purposes. Indeed, there appears to be no other explanation 
unless we conclude to deify matter. 



88 Man's Ancient Truth and Its Place in Democracy 

After the great physical changes, which marked the close of the 
Mesozoic times, were concluded, the physical geography was 
completely changed, and what is known as the Cenozoic Bra 
began. The life-system of this Bra was radically different from 
that of the Mesozoic which preceded it. This was the Mammalian 
Age par excellence. In speaking of the life of these times, Professor 
Smith says: "The life of the Cenozoic Bra is very clearly de- 
marcated from that of the Mesozoic period. The plants and 
invertebrate animals nearly all belong to genera which are still 
living. Above all the mammals undergo a wonderful expansion." 

According to the Biblical narrative, this was the time of the 
last and highest creation of animal life, including man who was 
created in the latter part of the Bra. 

Regarding the Mammalian life of this Bra, Professor Gregory 
says: "The mammals, for whatever reason, began to increase in 
number, variety and size at the beginning of the Cenozoic Bra, 
so that it is described as the Bra of Mammals." 

In respect to the peculiarity of the same life-system, Dr. B. N. 
Lowe, state geologist of Mississippi, says: "The life of the Ceno- 
zoic Bra is the culmination of creative effort in that direction. 
All the invertebrate groups are present, all the higher groups of 
plants have appeared, all the vertebrates of modern types, in- 
cluding man himself, culminated during this era. In fact, life, 
as we know it today, is the latest phase of development of this 
era." 

Grew says of the life of the Cenozoic Bra: "The animals of 
the sea, which were familiar during the chalky age, nearly all 
disappeared and were replaced by new ones. 

"Mammals suddenly appeared in force and occupied first place 
among the animals. The vegetation did not change so much as 
might be expected. 

"Whence came the mammals? That, again, is one of the 
questions that time alone can completely answer." 

Oscar Schmidt says on the origin of the mammalian forms of 
the Cenozoic Bra: "We are referred entirely to conjecture and 
inference for the origin of mammals." 



Comparative Study of the Biblical and Scientific Narratives, Etc. 89 

Of this same life-system Professor Dana declares: "The last 
aeon (the Cenozoic Bra), is characterized by the development of 
mammals. Man himself appeared as the crown of animate 
creation — Finally, man appeared, a being made of matter and 
endowed with life, but more than this, partaking of a spiritual 
nature. His whole outer being shows forth the Divine of the 
inner being." What a noble declaration to be made by a great 
scientist in the midst of present materialistic tendencies! It 
required a sublime courage to utter such a conviction in the face 
of his skeptical colleagues. 

Professor Le Conte says of the existence of man at this time: 
"But of the existence of man in Europe and Asia as early as the 
Middle Quarternary there seems to be abundant evidence." 
And this is the fixed conviction of science of today. 

A very important fact not to be forgotten by the thoughtful 
reader is that the life-system of no Era was totally eradicated by 
the great geological revolutions which separated the different 
Eras, but some of the forms escaped to the next Era and continued 
their existence there. Thus, some of the life-forms continued 
from age to age even to the present. But the fact remains that 
the dominating or characteristic life of each era was so radically 
different from that of the preceding era as to constitute a new 
creation and not an evolution from preceding forms. This con- 
tinuation of some of the life-forms from era to era is very clearly 
announced by Professor Le Conte in the following words: "When 
the dominance of any class declines at the end of an age, the class 
does not disappear but remains subordinate to the next succeeding 
and higher dominant class; and the organic kingdom as a whole 
becomes successively more and more complex and varied." But 
this fact does not prove or even substantiate the theory of Dar- 
winian evolution. It is just what the human mind would logically 
expect in a sublime system of creation, each preceding system 
being preparatory to its successor in the peopling of the world. 
The human mind cannot conceive of beginning with the highest 
forms of life and ending with the lowest in any system of life 
creation upon the globe. And since the human mind is but a 
reflection of the Infinite Intelligence, it follows that such an idea 
is contrary to the Infinite Intelligence and Wisdom. 



90 Man's Ancient Truth and Its Place in Democracy 

Professor Wm. H. Norton says: "While higher and still higher 
types have continually been evolved until man, the highest ot all, 
appeared, the lower and earlier forms of types have generally 
persisted." 

If the higher types have only been able to survive by changing 
their forms to fit environment; in other words, if it is a case of 
the survival of the fittist, as we are told by scientists, how comes 
it that the lower types have persisted? These lower forms have 
been supposed to be unfitted for survival, and yet they have per- 
sisted. Will the evolutionist explain? 

Regarding the close of the Mesozoic and the beginning of the 
Cenozoic rock system, Professor Le Conte says: "This deserves 
the rank of a distinct Era, and the corresponding rocks, that of a 
distinct system, because there is here a great break in the rock- 
system and a still greater break in the life-system. Between the 
rocks of the Cretaceous, (the last of the Mesozoic periods) and 
the Tertiary, (the first of the Cenozoic periods) there is in Europe 
an almost universal unconformity. The disturbances which 
marked the close of the Mesozoic were far more gigantic than those 
which marked the close of the Palaeozoic Era." Those upheavals 
were not so marked on the American continent, yet Le Conte 
says: "There, no less than in Europe, there is at a certain hori- 
zon a rapid and most extraordinary change in the life-system. 
This seems impossible to explain on the theory of evolution 
unless we admit periods of rapid evolution." 

Why should a great fundamental law, such as organic evolu- 
tion would be if true, proceed in leaps and bounds? Is such a 
supposition logical? Professor Le Conte only increases the di- 
lemma of the evolutionist when he says: "Even where the two 
series of rocks (the Mesozoic and Cenozoic) seem to be continu- 
ous and conformable, there is a most radical and remarkable 
change in life-forms. Nearly all the genera and many of the spe- 
cies of plants and invertebrate animals were the same as now, 
and the difference in aspect would hardly be recognized by the 
popular eye. It was certainly not greater than that which now 
exists between different countries. It is only among mammals 
that the difference is very conspicuous. The present aspect of 



Comparative Study of the Biblical and Scientific Narratives, Etc. 91 

field and forest commences, and the present adjustment of the 
relations of the great classes and orders was established — The 
long Tertiary age was an era of broad extension and high eleva- 
tion of northern lands with contemporaneous mild climate even 
within the Arctic Circle. The insects of the Tertiary and the life 
of plants show a decidedly tropical character." 

In commenting upon the marvellous and unexplained sudden- 
ness of this life-system, he says: "We find only Mesozoic types 
even to the borders of the Tertiary (the first period of the Ceno- 
zoic Era) and then without warning there appears the higher life 
of the Kutheria of the Tertiary. This might be explained in Eu- 
rope, where there is unconformity at this horizon; but here in 
America the record seems almost complete and yet at the same 
horizon a great change occurs. It is impossible to explain this 
unless we admit times of rapid evolution. But even this is not 
sufficient." He then strangely endeavors to explain what he says 
is impossible of explanation, by supposing there was mammalian 
migration. But he fails to explain whence these new mammals 
came. If, as he implies, they had not previously existed, as the 
absence of their fossil remains would seem to indicate, the evolu- 
tionist finds himself involved in an inextricable dilemma. But 
they were the dominant types of life in that Era, hence could not 
have previously existed. Then, whence did they come? 

Professor Dana, in speaking of the Quarternary period (the 
last period of the Cenozoic Era) and its life forms, says: "The 
Quarternary Era was remarkable for oscillations of the level and 
climatic changes in high latitudes, and for the culmination of the 
types of brute mammals, and for the appearance of Man upon 
the Globe." 

On this subject, Professor Le Conte says: "But of the existence 
of man in Europe and Asia as early as the Middle Quarternary 
there seems to be abundant evidence." And this opinion is the 
consensus of scientific conviction on the subject. 

Grew says of the origin of man: "There is little geological 
evidence to show the place where man first appeared, but what 
we know of his form and constitution induces us to believe that 
somewhere in the warm climate of southern Asia was his first 
habitation." 



92 Man's Ancient Truth and Its Place in Democracy 

In commenting on the faculties of man, Grew says: "Whence 
comes this power? When and how did it arrive?" He then an- 
swers the question by saying: "That we do not know;" and pro- 
ceeds to say: "The qualities which have developed in man are of 
such unprecedented power and so far dominated everything else 
in his characteristics and surroundings that they justify the view 
that he forms a new departure in the gradual unfolding of this 
world's predestined scheme. He goes on from strength to strength 
and in the Divine purpose which created him lies the possibility 
that in the future he may attain a fuller knowledge than any he 
yet possesses. The near approach of that understanding is the 
greatest aim of scientific investigation." 

Professor Winchell says of the origin of man: "When the whole 
face of nature seemed fitted and expectant of the crowning work 
of creation, what should prevent the Divine Artificer from sum- 
moning man upon the scene to begin the labor of his earthly 
life? To a finite intelligence the preparation was complete. To 
the eye of Omnipotence, one more revolution was needed. The 
coming man must tarry without the door of the temple of life 
through yet another geological aeon. The moment that the last 
revolutionary visitation (the Tertiary revolution) came to an 
end — while yet the lands had become scarcely stable in their 
place — man seems to have suddenly made his appearance among 
the beasts of the earth and to have moved among them and con- 
trolled them with a conscious and uncontested superiority." 

Norton says: "The Quarternary may be said to have begun 
when all or nearly all living species of mollusks, and most of the 
existing mammals had appeared. Invertebrates and plants suf- 
fered little change in species: the mammalia, on the other hand, 
have changed much since the beginning of the Quarternary. 
The various species of the present have been evolved and some 
lines have become extinct." 

Dana, in speaking of the life of the Quarternary, says: "The 
plants and the lower tribes of the animal kingdom, in the early 
part of the Quarternary, were essentially the same as now. The 
brute mammals appear to have reached their maximum in num- 
ber and size during the warm Champlain period." 



Comparative Study of the Biblical and Scientific Narratives, Etc. 93 

In speaking of the life-system of the Quartern ary, Professor 
Le Conte says: "The invertebrate fauna was almost identical 
with that now living., but the mammalian fauna was almost 
wholly peculiar, differing from the Tertiary which preceded it 
and the present which followed it." 

How is the evolutionist to account for this peculiar form of 
mammalian life at this time? Why does the mammalian life 
of the Quarternary differ so much from that of the Tertiary, 
since both these periods belonged to the same Era? Again, if 
there was such a remarkable difference between the mammalian 
life of these two periods, why do we not also find great changes 
in the invertebrate fauna? Why the changeless condition in 
the invertebrates and the radical change in the vertebrates? 
Did not these two forms of animal life co-exist under the same 
conditions of geography and climate? The migration theory 
cannot apply to animals not yet existing. Do not all the facts 
indicate intelligent creative design? Why should we look for an 
hypothetical explanation of these phenomena in attributing 
them to evolution, when the time-honored traditions and inspired 
writings of mankind offer one so plain and simple and in such 
harmony with the geological facts? Why should we hesitate 
when the facts are so cogent and Omnipotence so infinite? 



CHAPTER IX 

Summary 

Lkt us now briefly recapitulate the Biblical and Scientific Nar- 
ratives of Creation and endeavor to point out wherein they agree 
or disagree. 

According to the Biblical account, the First Day of Creation 
consisted in setting in motion the great forces which were to 
enable the potential world to become realized in actuality. This 
period science calls the Chaotic or Nebulous Era. 

The Second Day of the Biblical Creation, when the earth had 
assumed its infant form, is substantially that of the Formative 
Bra of science. 

The Third Day of Biblical Creation, in which the land surface 
appeared and the oceans assumed more nearly their present 
aspects, is the Archaean Era described by science. On this 
day, the Sacred Narrative informs us, vegetable life was established 
on the earth, consisting not of great forest growths, but of grass, 
herbs and the smaller trees, as fruit trees; while science tells that 
after the Archaean rocks rose above the waters they gradually 
underwent erosion and, in course of time, yielded an extensive, 
stratified but partly metamorphosed formation known as the 
Algonkian or Lauren ti an, which rested upon the Archaean rocks 
below, and which was free from life except that of a light, perish- 
able character, probably vegetable in nature as indicated by the 
presence of great bodies of iron ore and graphite, which are only 
possible in the presence of decomposing vegetable matter. 

The Fourth Day, mentioned in the Holy Writings as the day 
of stellar and solar creations, appears to conflict with the dictum 
of modern science; as science teaches that the creation of the sun 
must have at least preceded that of the earth. But the Bible 
statement here may refer to the clearing of the atmosphere, so 
that the light of the heavenly bodies was able to reach the earth's 
surface. If so, it would not conflict with scientific speculation. 
But should it really refer to the creation of these heavenly bodies, 



Summary 95 

we must confess that while it might be "unscientific," it was yet 
perfectly within the province of the Creating Power to form them 
at that time. For we must remember that in the beginning, 
even from the modern scientific point of view, the earth did not 
get its energy from the sun, but that both these heavenly bodies 
derived their energy from the same great source. Of this there 
can not be the least doubt, whatever view we may take of their 
origin. This Day corresponds to the great Palaeozoic Interval 
during which many lofty mountains were upheaved and the ter- 
restrial mists and clouds were cleared by condensation. 

The Fifth Day of Creation, according to Holy Writ, was occu- 
pied with the creation of all the denizens of the sea, including also 
amphibia and reptiles and fowls of the air. This Bible Day of 
Creation would comprise all the Palaeozoic and Mesozoic Eras 
as described by science. Birds were created in this Day, because 
they were next in development to reptiles, and not because they 
sprang from them. The finding of the few remains of mammals 
in the later Mesozoic Bra, as described by science, does not prove 
the origin of this form of animal life during Mesozoic times, but 
probably marks the confusion of science in determining the close 
of one system of rocks and the beginning of another. Again, 
scientists seem to lose sight of the possible displacement of one 
system of rocks upon another during the revolutionary upheavals 
and the consequent transposition of fossil remains from one Bra 
to another. They do not appear to consider the likelihood of the 
shifting of mammalian remains in Cenozoic rocks to positions 
among Mesozoic formations, thus leading geologists into the error 
of placing the origin of this form of life in Mesozoic times rather 
than in the Cenozoic Kra,which is characterized by this develop- 
ment of animal life. 

We may reasonably conclude, then, that the Fifth Day of Bible 
Creation, which comprised the Palaeozoic and Mesozoic Eras, 
witnessed the appearance upon the earth of all the earliest forms 
of animal life and their vast development in numbers and varieties. 

Science confirms this view in that it teaches that following the 
Archaean Era and at the beginning of the Palaeozoic, great dis- 
turbances of the earth's crust, known as a geological revolution, 
took place and from the rocks thus brought to the surface the 



96 Man's Ancient Truth and lis Place in Democracy 

erosive powers of nature in time laid down upon the preceding 
formation, the Algonkian or Laurentian period, the great strati- 
fied sedimentation known as the Cambrian Formation, constitu- 
ting the first and oldest period of the Palaeozoic Bra. It further 
informs us that now for the first time a most abundant inverte- 
brate fauna, consisting of many thousands of highly developed 
species, suddenly appeared upon the earth, apparently without 
Archaean ancestry, and comprised all the invertebrate denizens 
of the sea; that suddenly, without warning and apparently with- 
out ancestors, they burst upon the scene and began their marvel- 
lous development upon the earth. Science further informs us 
that associated with this early and abundant animal life was an 
extensive vegetable life, which, however, on account of its des- 
tructible character, has left but few fossils. 

It also tells us that later on in the Palaeozoic Era, amphibians 
predominated, and, still later in the same Bra, reptiles and birds 
appeared. But this does not prove the origin of reptiles and birds 
in the Palaeozoic Bra. Their remains may have been shifted in 
the transposition of the rocks of the Mesozoic system upon those 
of the Palaeozoic during the upheavals, or revolution, which char- 
acterized the close of the Middle Bra. And, again, it must be 
remembered that the physical disturbances separating the Pala- 
eozoic from Mesozoic times were not so marked in character as 
similar changes preceding and following those particular disturb- 
ing forces; but were sufficient to prepare the earth for the forth- 
coming new creations — Reptilian and Bird life. 

How marvellously strange and suggestive the new and sudden 
life of Palaeozoic times! Where did it come from? Scientists 
cannot enlighten us. They tell us it must have come from Ar- 
chaean times, but they fail to show us the connecting-link 
between this highly developed animal life of the early Palaeozoic 
and the primitive vegetable life of the Archaean Bra, although 
they tell us that the revolutionary changes which marked the close 
of the Archaean Bra and the beginning of the Palaeozoic were 
so gradual as to be imperceptible to the life of the globe. How 
can we reconcile the utter and total loss of all connecting-links 
with those slow, gradual and normal developmental physical 
changes? And yet not one has escaped. Not a single connect- 



Summary 97 

ing-link has been found. Not a single voice reaches us from Ar- 
chaean times to tell us of our ancestors of that far past Era. 
The rational mind cannot accept such improbable theories. Cam- 
brian life is undoubtedly unexplainable upon the theory of 
Darwinian evolution. We are thus compelled to fall back upon 
special creation for its logical explanation. 

On the Sixth Day, the Biblical narrative informs us, the great 
Mammals were created, each according to its class, order, genus 
and species, and that on this same Day Man also was created. 

Science tells us that the Cenozoic Era was the Age of Mammals 
and the birth of Man — that during this Era, comprising the two 
periods Tertiary and Quarternary, the great mammalian animals 
predominated and spread in great profusion over the earth. 

Science has set apart the Age of Man in a separate Era known 
as the Psychozoic Era, but this act would appear to be a purely 
arbitrary arrangement, as both science and Holy Writ make him 
a part of the last Day or Era of Creation. 

In meditating upon the two narratives we are compelled to 
confess that after all there is a wonderful concurrence of view. 
Could there be a more harmonious statement of facts springing 
from independent sources? The points wherein there appear 
to be minor differences can have but little effect upon the general 
truth disclosed, and, as previously said, where any discrepancies 
appear to exist, the burden of proof is upon science. Science 
comes upon the field and attacks an old and established doctrine 
of mankind. It must show this doctrine to be incorrect in all 
essential particulars. Science, however honest in its purpose, 
has no right to beg indulgence or credence for itself, until it has 
indisputably overthrown what it claims to be error and established 
beyond reasonable question what it believes to be true. It will 
not do to ask mankind to accept an illogical and unproven theory 
as a substitute for its long conviction of truth. But science has 
not disproved the Bible narrative; in truth, on the contrary, it 
is now yielding to the truth of that narrative and is beginning to 
confess its own error. It is, at last, beginning to recognize the 
truth of Holy Writ and that that narrative coincides in all essen- 
tial details with its own findings. 



98 Man's Ancient Truth and Its Place in Democracy 

For a long time it denied and still denies, in large measure, 
the inspiration of Holy Writ. But here, too, a careful study now 
proves this to be true. Reason declares that such a prophecy as 
that of Daniel in the sixth century, B. C, foretelling the future 
history of the Caucasian race in its various national differentiations 
even to the present time, in such accurate and minute detail, 
could not be accidental; that only a scientist of the present day 
with the records of the whole past full in view could detail such 
world events, embracing the transactions of various nations 
which rose and fell with the vicissitudes of time and fortune, as 
Daniel foretold more than twenty-five centuries ago. And yet 
this is only one of the many instances of truthful prophecy con- 
tained in the Wondrous Book. This particular instance has been 
selected out of many others equally wondrous, because it is pro- 
bably the most conspicuous and prominent prophecy in popular 
memory. How could a human being foretell destinies of such 
widespread and diverse character as to comprise the achievements 
of all the Caucasian nations of the ancient, medieval and modern 
world for centuries in the future, unless he drew his knowledge 
from inspiration — unless he snared in the divine attribute of in- 
tuitional foresight? Foretelling the political career of any par- 
ticular nation is wonderful enough, although this might be con- 
sidered by some an accident; but what must we say when the 
future political destinies of all the great Caucasian states of the 
world have been delineated with such undeviating accuracy? 

Now, if the great prophecies were inspired and were therefore 
true, why should not the relation by the Book of historical events 
of such universal importance as the Deluge be true? Why were 
these great prophecies and historical events recorded in Holy Writ 
if they were not intended for the benefit of man? And is this not 
the only reason — that man might be impressed with the revela- 
tions of Deity not only in the material universe, but in the career 
of spiritual nature as well, to the end that he might be induced 
to contemplate the Divine Mysteries as contained in the world 
about him, and be finally led back by reason, intuition and revela- 
tion to the Truth from which he originally strayed? 



CHAPTER X 

Darwinian Evolution Not Provbn 

All, scientists are in practical accord that man made his appear- 
ance upon the earth not later than the middle Quarternary and 
was contemporary with the great mammalian fauna of that time. 
A few place his origin even somewhat earlier, but all agree that he 
is to be classed with the mammals which were the dominant 
type of life in the Cenozoic Era, and that he came in with that 
form of life. Upon this point there does not appear to be a dis- 
senting voice. 

Now, in view of all the foregoing facts, the abrupt physical 
transitions from one Era to another, the sudden and radical 
change in the character of each succeeding life-system, and the 
total lack of connecting-forms, not only between the various 
life-systems, but even between various orders, clasess, families 
and species of the same life-system, we are forced to the conclu- 
sion that Darwinian evolution does not and can not explain the 
life phenomena of our globe. The evolutionist of the Darwin type 
has utterly failed to make out his case and should submit an honest 
confession of that failure. 

Let us digress here for a moment to review his chief arguments 
somewhat in detail. 

The proponents of the doctrine of evolution are wont to draw 
the support of their theory from eight different lines of material- 
istic speculation and physical observation which have sprung up 
within the last two centuries, and which will now be studied in 
limited detail. 

The first argument to be considered is that the physical uni- 
verse is a mechanism and is, therefore, explicable wholly on 
physical principles; in other words, that it possesses within itself 
the promise and potency of all things, that it is wholly independent 
of all super-physical forces. 

The physical universe is the finite universe. But the finite 
universe is conditioned and limited, and, therefore, must be de- 
pendent upon something else, otherwise it would not be condi- 



100 Man's Ancient Truth and Its Place in Democracy 

tioned and limited. It is, then, not independent. Moreover, 
the finite universe is the world of change, modification and time. 
This is universally admitted. But a changeable world, condi- 
tioned in time and limited in space, is not permanent. It is, then, 
perishable and not eternal: because it must have had a begin- 
ning and must have an end. By the laws of the human mind 
there must be something that is eternal and unchangeable. That 
something must be the opposite of the finite, changeable and perish- 
able universe; in other words, it must be the unchangeable and 
eternal Infinite — the Unconditioned and Unlimited Universe, in 
which reside the promise and potency of things. From this eternal 
and unchangeable Infinite must have emanated the finite universe 
with its conditions and limitations. This is an unavoidable con- 
clusion of the human mind. But if this is true, the finite universe 
must be governed by the eternal Infinite. If, then, the finite 
world is a physical mechanism, it must be under the direction 
and government of the super-physical Infinite. No physical 
mechanism can create and impel itself. This appears to be self- 
evident. When the reverse appears to be true, the finite is blend- 
ed with the infinite and is impelled by its mysterious forces. 

The second argument upon which the evolutionist depends is 
''the apparent gradations, from extreme simplicity to very great 
complexity, presented by living things, and the relation these 
gradated forms appear to bear to one another." 

But these gradations, expressed in similarity of anatomical 
structure and arrangement, do not prove that the higher has 
sprung from the lower — do not prove the doctrine of Darwinian 
evolution — but only exhibits the taxonomic arrangement of these 
living structures as expressed in the Divine plan. As there is 
finite mind, so there is infinite mind, from which finite mind has 
sprung. If the finite world is governed by the infinite world, 
then, finite mind is governed by infinite mind. Finite mind is 
limited, but infinite is unlimited. Infinite mind is, then, omni- 
scient and omnipotent. Why, then, should infinite mind hesi- 
tate and feel its way along the creative path? Why should it 
express a weakness in resorting to an experimental creative plan? 
Would not its omniscience and omnipotence enable it to create 
at once the perfect type ? It is a wise plan of the Infinite Mind to 



Darwinian Evolution Not Proven 101 

create the simple forms first, in order to prepare the world for the 
next higher types of life. But this does not prove that the higher 
forms have sprung from the lower. It only marks the operation of 
infinite wisdom. 

The attributes of infinite mind are impressed upon finite mind 
as eternal and inexorable laws. The finite mind is the analogue 
of infinite mind and must follow a similar plan of action. This 
must be so, since finite mind is the offspring of infinite mind. The 
infinite impressions on the finite mind take the form of the great 
eternal constructive principles of the finite world. They are 
stamped upon the finite mind as intuitive truths and only require 
the development of that mind to bring them out and express them 
in the varied processes of the finite world, as those processes re- 
late to human civilization. Thus the earliest abode constructed 
by undeveloped man was probably a hovel ; but as man developed 
the constructive intuitions of his mind, he must have improved 
on his residence, until he reached at last the Splendid mansions 
and palaces of later times. But does this prove that the master- 
builder was under the necessity of first constructing the cottage, 
and then modifying this so as to erect out of it a more pretentious 
building, and out of this latter, a still larger and more pretentious 
one, until at last he had converted the original cottage into the 
first palace? Did he not rather apply the principles he learned 
in constructing the first cottage directly to the erection of the more 
pretentious building, and these still unfolding principles of his 
mind, to the construction of still larger residences, without the 
necessity of going to the trouble of first erecting the cottage and 
then gradually enlarging it until the pretentious palace of later 
times was an accomplished achievement? Does the builder of 
today, when about to erect a palace, first construct a cottage and 
then broaden this into a palace? Does he not apply the princi- 
ples of science, previously developed, directly and immediately 
in the erection of the palace? If the finite mind pursues this 
direct course of action in its constructive processes, why should 
infinite mind pursue the weaker course of first creating the simpler 
forms of life and then gradually fashioning these into successively 
higher types? Why should infinite mind violate its own attri- 
butes which it has impressed upon finite mind as inexorable law? 
If finite mind obeys the laws imposed upon it by infinite mind, we 



102 Man's Ancient Truth and Its Place in Democracy 

may be safe in concluding that infinite mind operates in harmony 
with its own attributes. If this is true, then, infinite mind did not 
create the higher forms of life from the lower by gradations, but 
created them directly in perfected types in accordance with the 
great constructive principles of its creative plan and wisdom. 

Evolutionists have not proven the lineal descent of the species 
of the same genus, let alone the lineal descent of the various 
genera. 

The third argument of evolution is based upon "the observation 
of what appears to be an analogy between the series of gradations 
presented by the species which compose any great group of ani- 
mals or plants, and the series of embryonic conditions of the high- 
est member of that group." In other words, it is the argument 
from embryology. 

This is but the manifestation of the great constructive princi- 
ples concerned in the Divine plan of creation, and does not prove 
that the perfectly developed higher individual sprung from the 
lower. As the master-builder applies the same scientific princi- 
ples in the erection of the cottage as in the palace, and records 
them in the scientific archives for the benefit of those who are to 
follow, so the Divine Builder uses the same principles in the crea- 
tion of all forms of life and records them in the Book of nature 
as so many revelations of the Infinite Truth. 

The fourth argument of the Darwinian evolutionist is "the 
observation that large groups of species of widely different habits 
present the same fundamental plan of construction; and that 
parts of the same animal or plant, the functions of which are very 
different, likewise exhibit modifications of a common plan." 

It is difficult to understand the reasoning of the evolutionist 
on this point. If, as he maintains, all the life of the earth is the 
product of matter alone, it is difficult to see why organs of the 
same physical structure and a similar anatomical design, should 
not perform the same or similar functions. The facts mentioned 
indicate beyond question, infinite design, as the habit of the 
animal or function of the organ does not necessarily depend upon 
any special arrangement of the anatomical elements, but are 
directed by intelligent design ; in other words by the Infinite Mind. 



Darwinian Evolution Not Proven 103 

The fifth argument of the Darwinian doctrinaire is "the obser- 
vation of the existence of structures in a rudimentary and appar- 
ently useless condition in one species of a group, which are fully 
developed and have definite functions in other species of the same 
group." 

This proves absolutely nothing. Notwithstanding our much 
boasted knowledge of physiology, it must be confessed we know 
but little. One thing is certain, nature is not prodigal of her re- 
sources. She never makes a useless organ. Every animal which 
possesses an organ is expected to use it and do so at the command 
of the Infinite Mind. Because one animal or species of a group 
possesses an organ less developed than the same organ in another 
animal or species of the same group, we are not justified in saying 
the animal does not use the organ. It may use the organ to a less 
degree and thus the organ may be less developed; but because 
our finite minds have not yet discovered the use of the organ 
we cannot affirm the organ is not used. We cannot reasonably 
say the organ is a useless relic of a formerly active mechanism 
and therefore proves lineal descent. 

The sixth argument in favor of organic evolution according to 
Darwin is "the observation of the effects of varying conditions 
in modifying living organisms." 

Life-forms are largely influenced by environment — geographical 
climatic, and nutritional. These forces undoubtedly modify life- 
forms more or less, but those changes are incidental to. the effort 
of the life-form to maintain itself in perfection and to transmit 
the best in itself to its posterity. It strives against environ- 
mental influences to keep intact what it has inherited from its 
ancestors, and to transmit these characters unimpaired to its 
posterity. 

Science maintains that acquired characters, that is those 
caused by reaction to environment, cannot be transmitted to 
the offspring; that only inherited characters, those derived from 
the ancestors, can be so transmitted. If this is true, then, ac- 
quired characters can play no part in the development of species. 
Furthermore, science maintains that inherited characters can only 
be transmitted to the offspring as stationary or degenerated. 



104 Man's Ancient Truth and Its Place in Democra cy 

The parent can only transmit to the offspring what he himself 
possesses. He cannot transmit what he does not possess, but 
may fail to transmit all that he does possess. Now, if this is true, 
it is easily seen that heredity can play no part in the development 
of species; for the parent can only transmit to the offspring what 
he himself possesses; and if he cannot transmit his acquired 
characters, then, he can only transmit his inherited characters, 
and these only in the same or less degree that he himself possesses 
them. 

The seventh argument is "the observation of the fact of geo- 
graphical distribution of terrestrial life." 

The evolutionist affirms that the finding of various animals 
and plants in different regions of the planet disproves the possi- 
bility of a Deluge, but with what show of reason it is difficult to 
establish. For instance, he affirms that the finding of the Sloth 
in South America alone and the Onithorynchus in Australia 
alone disproves the possibility of these animals having been brought 
over to our times in the Noachic Ark — that had this been the 
method of their transmission, they would have been found else- 
where as well. This is logical if we are to forget the esoteric 
character of all sacred literature. The evolutionist adheres to 
literal interpretation of the Sacred Scriptures and loses sight of 
the fact that they are largely esoteric. Is it not a fact that 
many forms of preceding life-system escaped the destructive forces 
of the various geological revolutions and passed over to the suc- 
ceeding Era, notwithstanding the fact the succeeding life-systems 
was radically different from the preceding? The Sacred Script- 
ures, in describing the destruction of the life-system of the 
Quarternary and the saving of a few of its forms which came 
over to our own times, esoterically relate what had happened 
at each preceding revolution. Further, science affirms that the 
last geological revolution, which came within the experiecne of 
man and which has been called the Noachic Deluge, was felt 
chiefly in the northern latitudes of both continents. In view of 
these facts, where is the force of the evolutionist's argument? 
The Sacred Scriptures reconditely relate the general results of 
the great Quarternary revolution and expects these results to be 
interpreted broadly and in accord with human reason. 



Darwinian Evolution Not Proven 105 

The eighth argument and the one on which the evolutionist ap- 
pears to depend chiefly for the support of the Darwinian doctrine, 
is that based upon the geographical, in conjunction with geological, 
distribution. He maintains that the fact that each succeeding 
life-system contains many features in common with that which 
preceded it, proves its descent from the preceding system. This 
is a very vulnerable conclusion, since it has in it the seeds of a 
fatal weakness. 

We have already seen that according to the scientific evidence 
at each great geological revolution certain life-forms escaped the 
general destruction and reappeared in the succeeding Bra. To 
this extent the succeeding era would certainly resemble the pre- 
ceding — but this does not prove that the dominant type of life in 
the succeeding era was derived from the life-system of the pre- 
ceding Bra. But scientists tell us that the characteristic life- 
system of each succeeding Bra was totally and radically different 
from that of the preceding Bra. 

Now, the Infinite Mind, in building the dominant and char- 
acteristic life-system of each succeeding era would not change 
the principles of creation, but would apply the same eternal and 
unalterable principles in the creation of the new and varying 
forms which were to dominate and characterize the new Bra. 
Just as the master-builder would apply the same unalterable 
principles of scientific building in the creation of the varying 
expressions of an advanced architecture ; and just as he is not com- 
pelled to first construct the simple edifice and then expand it into 
other and more elaborate structures; so the Infinite Mind is free 
to construct the complex forms of life without being under the 
necessity of deriving them from any simpler forms which may 
have preceded, it being content with applying the same creative 
principles in all. The same Infinite Wisdom which created the 
first living cell can as easily combine it in complex bodies. 

Man is not the creature of evolutionary accident. He is the 
product of intelligent creative design. This becomes evident 
upon reflection. Man, physically considered, is an aggregation 
of organs impelled by a strange and mysterious force known as 
the vital force. Scientists affirm that he reached his present 
development by evolving from the lower animal forms. They 



106 Man's Ancient Truth and Its Place in Democracy 

tell us that natural selection, or the survival of the fittest, is a 
determining influence in shaping individual life and the evolu- 
tion of species. This is brought about, they tell us, by the organic 
activity of the individual in its efforts to conform to its environ- 
ment. They say that in this way the individual may eventually 
change its form and character altogether and thus create a new- 
species. 

But an individual cannot exist before it possesses organs, for 
it is the aggregation of organs which constitute the individual. 
Then, too, an organ must be functionally active before it can be 
affected by the forces of natural selection. And, further, function 
must follow physical organization; for the organ cannot function 
until it is formed. If this is true, will the evolutionist tell us what 
power formed the organ and bestowed upon it its function? 

Again, we are told by the scientists that acquired characters 
are not transmitted to the offspring. If this is true, they can have 
no influence on the development of species. Only inherited 
characters, we are told, are so transmitted, and then only as sta- 
tionary or degenerative. If, then, the savage possesses all the 
faculties of civilized man in an undeveloped state, and only re- 
quires experience and stimulation to bring them out, it follows 
that he must have inherited them from his ancestors and did not 
evolve them. This proves the savage to be a neglected or de- 
generate offspring of a once enlightened race and not the early 
human product of evolutionary forces. And as acquired char- 
acters cannot be transmitted according to the consensus of the 
most recent scientific thought, and as only inherited characters, 
scientists tell us, can be transmitted, it follows that man has not 
evolved his faculties, but was endowed with them at his creation. 

This statement is confirmed by Professor Max Muller who says : 
"What do we know of savage tribes beyond the last chapter of 
their history? Do we ever get an insight into their antecedents? 
How have they come to be what they are? Their language, in- 
deed, proves that these so-called heathens, with their complicated 
systems of mythology, their artificial customs, their unintelli- 
gible whims and savageries, are not the customs of today or 
yesterday. Unless we admit a special creation for these savages, 



Darwinian Evolution Not Proven 107 

they must be as old as the Hindus and the Greeks and Romans. 
They may have passed through ever so many vicissitudes, and 
what we consider as primitive, may be, for all we know, a relapse 
into savagery or a corruption of something that was more rational 
and intelligeble in former stages." 

On the same subject Professor Rowlinson says: "There is no 
evidence that the primeval savage ever existed. Rather, all the 
evidence looks the other way." In another place this same 
writer says: "The mythical traditions of almost all nations place 
at the beginning of human history a time of happiness and per- 
fection, a 'golden age,' which has no features of savagery or bar- 
barism, but many of civilization and refinement." 

This doctrine is also confirmed by the words of Prof. T. W. 
Jones, when he says: "It has not been by any fundamentally 
improved development of his corporeal frame or mental capacity 
in the course of generations that man has advanced to his present 
state of civilization and knowledge, but by the preservation, com- 
munication and transmission of experience acquired in all the vari- 
ous ways of life in successive generations. This power to preserve, 
communicate and transmit the knowledge acquired by experi- 
ence is a grand and characteristic attribute of man, the wisdom 
and experience of the individual being thus not lost to society 
by his death." 

This accumulated knowledge of numberless epochs not only 
strengthens the human mind in its grapple with present day 
practical problems, but affords it a broader and more hopeful 
outlook upon the spiritual future ; and its innate candor will even- 
tually enable it to dispel all uncertainty which now hovers about 
the old intuitions of mankind, and to bring true science face to 
face with the unity and purity of truth. 

In view of the foregoing facts, we are forced to the conclusion 
that the science of geology and its cognate branches do not prove 
the truth of organic evolution. Per contra, they clearly disprove 
it, and yet the evolutionist depends chiefly upon this source for 
his supposed facts. 

The reader must bear in mind that no authenticated connecting- 
links have been found. All scientists have practically agreed 



108 Man's Ancient Truth and Its Place in Democracy 

upon this point. If this is true, we believe it disproves the truth 
of Darwinian evolution, but let us briefly review scientific opinion 
on this subject. 

Professor Le Conte says: "The earliest men yet found are in 
no sense connecting-links between man and the ape. They are 
distinctly human. From the Psychozoic point of view it is sim- 
ply impossible to overestimate the space which separates man 
from all lower things." 

Professor W. A. Dawson, one of the brightest stars in the 
firmament of the scientific world, says on the same subject: 
"Darwinism seems to have entered upon a process of disinte- 
gration." 

Again, Professor Stalgle, the noted savant of Wurzburg, says: 
"Darwinism, for scientific circles at least, is at its last gasp. 
Wiseman, the toughest champion of Darwinism, can now write 
over all his works devoted to the rescue of the selective principle : 
l In vano labor avarnus.' " 

Professor Lyell says regarding the origin of Man: "The ex- 
pectation of always meeting with a lower type of human skull, 
the older the formation in which it occurs, is based on the theory 
of progressive development and it may prove to be sound; never- 
theless, we must remember that as )^et we have no distinct geo- 
logical evidence that the appearance of what we call the inferior 
races of mankind has always preceded in chronological order that 
of higher races." 

Apropos the same subject, Professor Max Muller, of the Uni- 
versity of Oxford, England, says: "Many things are still unin- 
telligible to us, and the hieroglyphic language of antiquity records 
but half of the mind's unconscious intuitions. Yet more and 
more the image of man, in whatever clime we meet him, rises 
before us, noble and pure from the very beginning; even his errors 
we learn to understand, even his dreams we begin to interpret. 
As far as we can trace back the footsteps of man, even on the lowest 
strata of history, we see the divine gift of a sacred and sober in- 
tellect belonging to him from the very first, and the idea of human- 
ity emerging slowly from the depths of an animal brutality can 
never be maintained again." 



Darwinian Evolution Not Proven 109 

Along the same lines, Professor Virchow, as early as 1877, 
declared: "We cannot teach, we cannot pronounce it to be a 
conquest of science, that man descends from the ape or any other 
animal." 

Dana says of man : "The interval between the Monkey and Man 
is one of the greatest. The connecting-links between Man and 
any Man Ape of any past geological time have not been found, 
although earnestly looked for. No specimen of the stone age 
that has been discovered is inferior, as already remarked, to the 
lowest of existing man; and none is intermediate in essential 
characters between Man and the Man Ape." 

In speaking of man's earthly progress, Winchell says: "Is 
not man approaching nearer to God? How vastly less of the brute 
— how infinitely more of the spiritual!" 

Professor Kloatsch of Heidelburg also says of the doctrine of 
evolution: "It is no longer tenable." 

Professor Mivart says: "The descent of man (referring to 
Darwin's work) has utterly failed in the only part of his work 
that is really important; and if Darwin's failure should lead to 
an increase of philosophic culture on the part of physicists, we 
therein find some consolation for the injurious effects which his 
work is likely to produce on too many of our half-educated 
classes." 

Fraude, the English historian, in speaking of the ethical de- 
generacy of the times, says: "We live in days of progress and en- 
lightment ; nature on a hundred sides has unlocked her storehouse 
of knowledge, but she has furnished no open sesame to bid the 
mountain fly wide which leads to the conquest of self." 

This view is accepted by Professor Dawson, who, in speaking 
of the influence of the doctrine of Darwinian evolution upon the 
ethical development of the world, says: "It has stimulated to an 
intense degree that popular unrest so natural to an age discon- 
tented with its lot, and which threatens to overthrow the whole 
fabric of society as at present constituted." In other words, it 
has developed the selfish propensity of man almost beyond the 
limit of reasonable restraint. And does not this correspondingly 
encourage anarchy and social confusion? 



110 Man's Ancient Truth and Its Place in Democracy 

John Fiske says, apologetically: "The evolution idea has 
been accepted by naturalists partly, because it has proved illu- 
minative in regard to other orders of facts; partly because it has 
been so useful in promoting and giving point to research; and 
partly because of so-called 'evidences/ which, though not demon- 
strative, have nevertheless a cumulative value in establishing a 
presumption in favor of the interpretation suggested. For it 
must be clearly recognized that the doctrine of organic evolution 
does not stand on a secure inductive basis, like, for instance, the 
doctrine of the conservation of energy, or the theory of gravita- 
tion." 

Further, the proponents of evolution are hopelessly divided 
among themselves. While maintaining the same conclusion they 
propose to reach a proof by various routes and hence are in irre- 
concilable conflict. This conflict of opinion can but leave doubt 
in the minds of thinking men as to the truth of their conclusions. 

After all, the supreme test of any particular doctrine is its effect 
on human character and its ultimate effect upon the character of 
human civilization. The doctrine of evolution cannot have an 
elevating effect upon the progress of man, as its chief tenet, the 
survival of the fittest, places a premium upon the destructive 
doctrine that might makes right, and thus appeals to the wholly 
selfish nature of man. It, therefore, must undermine the founda- 
tions of our whole social and ethical fabric. The steady decline 
in the ethical tone of the race everywhere manifest today is at- 
tributable, in no little degree, to a science which has been con- 
taminated and distorted by this unfortunate doctrine. It has 
so strongly and so strangely entrenched itself in modern thought 
and action that decades, if not centuries, will be required to eradi- 
cate it. But, in the meantime, untold injury will have been 
inflicted upon mankind. 

The evolutionist cannot rationally ask the human race to 
repudiate its time-honored traditions, sacred writings, and in- 
tuitions, to accept an illogical and wholly unproven theory of 
his own fabrication. What would he give the world instead? 
What but the darkest shadow materialism can cast upon the soul? 
Can he not perceive the ruinous trend of his materialistic philoso- 



Darwinian Evolution Not Proven 1 1 1 

phy? In educating the selfish nature of man, he rives asunder 
the doctrine of the fellowship and brotherhood of man, already 
far too latent in the life of the world. How can he define the 
measure of his usefulness to the world, whatever his scientific at- 
tainments otherwise may be, when he observes the noblest achieve- 
ments of the human spirit tottering and falling through the 
subtle instillation of the materialistic poison flowing from his 
illogical and unproven doctrine? Does he not perceive that he 
panders to the grossest appetites of mankind? When at last 
human nature recoils from this erroneous doctrine, as it finally 
will, how must his theory stand in the judgment of the world? 
It will probably be regarded as one of the most unexplainable 
monstrosities of mental activity in the whole history of the human 
race. Then, let men beware of abandoning their Ancient Truth 
which has been transmitted to them from the remotest past 
through the most reliable agencies of tradition, inspired writings 
and their own intuitions, for the platitudes of an unproven and 
therefore unreliable theory which, in its very nature, is illogical 
and erroneous, since it bestows upon inert, dead matter a power 
that belongs to Deity alone. What an appalling price must the 
world pay for the destructive venom already instilled into modern 
civilization ! 



CHAPTER XI 

Antediluvian Life 

Thus we see that science maintains that man appeared upon the 
earth during the early part or middle of the Quarternary, and was 
contemporaneous with the great mammalian life of that time; 
that the earth's surface in northern latitudes was generally of 
low altitude and enjoyed a tropical climate even within the Arctic 
Circle; and that an abundant animal and vegetable life occupied 
the tropical northern latitudes of both continents. This is as far 
as science can go. It can tell us nothing about man's habits 
of life at this time, as all evidence relative thereto has been lost 
with the process of time. Written records cannot survive longer 
than the materials upon which they are printed, stained, or 
carved. But, as man is naturally a social being, we may be sure 
he had his social systems even at that early time. Science, how- 
ever, does assist us to the extent of saying that the evidence de- 
rived from the fossil remains indicate that man at that time was 
equally as susceptible of intelligence as his present descendant, 
and that his brain capacity was equal to, if it did not excell, that 
of present man. But more of this anon. 

But if science is silent on the subject of man's social life during 
Quarternary time, tradition and Holy Writ tell of man's glorious 
life at that time. We are told that earliest man lived in an ideal 
state known as Eden ; that the Adamic world was one of extreme 
beauty and splendor, in the midst of which man lived in harmony 
and peace. Above all tjiis earthly beauty and splendor the tropic- 
al sun shone with life-giving radiance and shed its energizing 
forces and power over the earth. A wondrous harmony charac- 
terized the relationship of the entire animal world ; partly, because 
at that time there were no truly carnivorous animals, and partly, 
because a luxuriant vegetation afforded ample sustenance for all. 

But eventually man, the only responsible being among the 
denizens of the Edenic world and master by nature over them all, 
elected to turn from the Truth, which constituted the divine laws 
of his being, to error, and thereby injected fear, suspicion, and 



Antediluvian Life 113 

consequent discord, the offspring of ignorance, into the life of 
the world. By this act of man, falsehood, the reverse of Truth, 
and all its attending evils were introduced into the world, and 
disrupted harmony became the habit of terrestrial life. Thus 
man not only created strife in his own life, but, as the head and 
ruler of the animal world, transmitted his mental confusion to 
the life below himself, and discordant hate and suspicion then 
marked the relationship of all life-forms, and the present state 
of universal strife was inaugurated. 

Man, in his earliest estate, possessing the image of his Maker, 
which can only mean that he possessed the lofty spiritual attri- 
butes of his Creator in a finite degree, was practically perfect, 
though it may be, undeveloped, in his nature; and evil existed 
only in a potential state, inherent in his finite and limited condi- 
tion. But, being created with an independent, free and absolute 
will within his finite surroundings, man was free to worship the 
Truth or to reject it. He was, therefore, at liberty to choose 
spiritual inspiration or the allurements of material domination. 
He chose to yield to the latter and, thus becoming corrupted by 
the imperfections of the finite world, he fell from his high estate 
of spiritual purity and became cognizant of Good and Evil, and 
thus initiated that conflict between Truth and Error which still 
continues to distress his life. He has since fluctuated or oscil- 
lated between spiritual perfection and material or finite imper- 
fection; between Good and Evil. By ignoring the higher prompt- 
ings of the intuitions which the Creator planted in his conscious- 
ness to point the way to duty and responsibility, he largely lost 
his strong hold on his infinite source and entered upon his decline 
or degeneration — and has since suffered spiritual anguish and 
physical pain. 

This degeneration was not confined to man alone, but was 
inflicted upon the whole sentient or animal world. This doc- 
trine of animal degeneration since the great geological revolution 
of the Quar ternary period is not a mere chimera of the imagination, 
for science confirms this doctrine in unmistaken terms. It teaches 
that all animal species in the Quarternary were far more highly 
developed physically than their present descendants who bear 
the marks of degeneracy. In the words of the scientists, each of 



1 14 Man's Ancient Truth and Its Place in Democracy 

the present species reached its "culmination in ages past," which 
means, of course, that at some past time they were more developed 
and nearer perfection than now. In other words, they have 
degenerated. This fact is confirmed by the observations of Pro- 
fessor Dana, who says: "Then the brutes of the middle Quarter- 
nary on all continents exceeded the moderns greatly in magni- 
tude; why, no one has explained." 

Again, on the same subject, Professor J. W. Dawson says: 
"Nothing is more evident in the history of fossil animals and 
plants of past geological ages than that persistence or degeneracy 
is the rule rather than the exception. We may almost say that 
all things left to themselves tend to degenerate, and only a new 
breathing of the Almighty Spirit can start them again on the path 
of advancement. This idea might perhaps form the basis of a 
new philosophy of Creation more profitable than that of evolu- 
tion." 

The individual struggles to protect itself against degeneracy 
and to transmit to its posterity the best that is in itself. In this 
struggle it finds it necessary to conform itself to environment 
and in this way may undergo certain alterations in habit and even 
in form. But whatever alterations in form may be made in the 
individual, are only incidental to the efforts to protect itself 
from the tendency to degeneration. 

Modern scientists affirm that heredity plays no part in effect- 
ing the changes in the individual organism, hence heredity fails 
to influence the evolution of species. They claim that natural 
selection must be depended upon to explain these various changes, 
and yet they declare that acquired characters are not transmitted 
to the offspring. These acquired characters, then, can play no 
part in the evolution of species. 

So we have a scientific confession that neither natural selec- 
tion nor heredity, has any effect in the so-called evolution of 
species, let alone of genera. 

It has been scientifically proven that evolution cannot be ef- 
fected through the union of different species or genera, as such 
products are sterile. Varieties may unite with varieties to pro- 
duce fertile varieties; but species cannot unite with species to 



Antediluvian Life 115 

produce fertile species. The result in this caste is an infertile 
hybrid incapable of reproducing its kind. And the law is even 
more inexorable, if possible, in the case of genera. 

Will the scientists tell us, then, what does accomplish the 
evolution of species? Will the evolutionist not admit that after 
all the doctrine of Darwinian evolution may be erroneous, and 
that the slight changes noticeable in the individual form, which 
he supposes point to organic evolution, may be called forth by 
the efforts of the individual to protect itself against the tendency 
to degeneration? 

It is evident, then, that the facts of both science and history, 
sacred and profane, concur in the doctrine of human and animal 
degeneration. It is true that this degeneration has not been un- 
interrupted; for there have been fluctuations of progression and. 
retrogression during all ages; but, it is nevertheless true that the 
decline has been steady. This degeneration in the case of man 
has been chiefly spiritual, but it has also been expressed in his 
physical organization as well. Present man is a physical weakling 
compared to his ancestors, or palaeocosmic parents, of the Quar- 
ternary, nor does he seem to possess the same capacity of mind. 
But we must not here confuse natural capacity with intellectual 
development. Man's knowledge of the physical universe has in- 
creased with time through the influence of experience. 

Macnamara, in referring to the mental capacity of primitive 
man, especially Cro-Magnon and Mentone, declares: "Their 
cranial capacity was above that of average Europeans of the 
present day." 

De Quaterfages says, on the brain capacity of earliest man: 
"Thus, in the savage of Quarternary ages who had to fight gainst 
the mammoth with stone weapons, we find all those cranial 
characters generally considered as the sign of great intellectual 
development." 



CHAPTER XII 

The Deluge 

Universal tradition, science and Holy Writ all tell us of a 
great calamity which befell the earth in the pre-historic past and 
involved all terrestrial life in common ruin. The description of 
this great revolution is derived from two chief sources, Holy 
Writ and science. 

Biblical Narrative 

Holy Writ tells us that man's continued degeneracy, his con- 
tinued refusal to align himself with the Truth, finally brought 
about his destruction in the great cataclysm, known as the Deluge 
of which universal tradition, as we have seen, has taken notice. 

Is this unreasonable, especially when we recall man's place in 
nature ? The universe is a concept in the Divine Mind. Man is a 
part of the universe and hence has a place in the Divine thought. 
But man was created in the image of his Maker, hence possesses 
the mental and spiritual qualities of his Maker in a finite degree. 
Man is the mental and spiritual head of the finite world. His 
thought, then, must dominate the finite world in which he lives. 
But man's thought should accord with that of his Maker; the 
contrary reverses the proper order of things and ushers into the 
finite world confusion and conflict. If man is the mental and 
spiritual image of his Maker and is the head of the finite world, 
what would happen were he to enter into conflict with his Creator? 
Since all is the product of mind, would not this conflict between the 
finite and infinite minds, initiated by the power of free will, result 
in confusion and chaos in the finite world? Would this not ex- 
plain the words of Holy Writ when it tells of the cause of this 
great cataclysm? 

At any rate, we are told that in some mysterious way the 
harmony of the elements, land, air and water, was destroyed ; the 
cloudless skies suddenly became darkened with ominous clouds, 
and cyclonic winds, floods of rain, and ocean deluges rent the 
peaceful earth with awful destruction; so that its former Edenic 



The Deluge 117 

appearance was lost, and all life perished except the few forms 
miraculously preserved to repeople our own Era. We are told 
that "the fountains of the great deep were broken up and the 
windows of heaven were opened." Can we reasonably doubt 
the agency of the earth's Creator in these great changes? How 
could these great forces operate on the earth without the authority 
of the Great Source from whence they sprung? 

Such, indeed, is the substance of the Sacred Narrative in its 
description of the Deluge. 

Scientific Narrative 

Let us now turn to the facts of geology and determine what 
bearing they have on this subject. 

All geologists affirm that a great change came over the earth 
during Quarternary times which resulted in the destruction of 
the great mammalian life of that time and man himself. Thus 
Professor Dana, in speaking of the great change, says: "The 
Quarternary Era was remarkable for oscillations of the level 
and climatic changes in the high latitudes." 

Professor Le Conte says on the same subject: "We have al- 
ready seen that between the great eras and perhaps also at other 
times, there have been periods of oscillation of the earth's crust 
and therefore changes of physical geography marked by uncon- 
formity of strata and apparent change of species. These have 
been the critical periods of the earth's history. 

"Now, the Quarternary is also a critical period between the 
Cenozoic Era and modern times. Old geologists regarded these 
changes as sudden and cataclysmic. All geologists now regard 
this suddenness as largely apparent and the result of lost record." 

But will the evolutionist explain how the record was lost in 
a gradual change? Would not connecting-links between the life- 
systems be found if the changes were gradual and organic evolu- 
tion were true? If not, why not? Again, if the changes were 
gradual, why would there be unconformities in the strata? Why 
speak of Eras at all ? The fact that the physical conditions justify 
dividing the earth's history into Eras shows there are great divid- 



118 Man's Ancient Truth and Its Place in Democracy 

ing lines created by physical changes, and that these changes 
were much more evident and marked at certain times than at 
others. These changes were so violent in character as to change 
the whole physical aspect of the earth by disarranging the normal 
course of stratification. Imperceptible changes in the physical 
condition of the earth, as the scientists claim the revolutions to 
have been, would not produce such disturbances of normal pro- 
cesses as are evident in the "inter-eral" commotions. 

In commenting upon the geographical and climatic changes of 
this time, Le Conte further says: "There seems to be no doubt 
that during the Quarternary there were wide spread oscillations 
of the earth's crust in high latitudes and a general co-incidence of 
climatic changes with these oscillations. 

"Furthermore, there is little doubt that the cold and ice accu- 
mulations were attended with northern elevation, and the moder- 
ation of temperature and melting of the ice with subsidence in 
the same region, but the coincidence of the climatic changes 
with the crust oscillations were not exact." Nor would we natur- 
ally expect them to be. It would require some time after the 
elevation for the tropical continent to cool, and hence the frigid 
climate would lag behind the physical change or elevation as a 
cause. 

Grew says of the ice-age of the period: "For some reason or 
reasons concerning which there has been a great deal of specula- 
tion, but not a large amount of agreement, the closing stages of 
the last geological era which preceded our own and which links 
the great past with the present, were distinguished by cold and 
by wide-spread fields of ice. The whole world felt its effects, 
even in tropical regions ice and glaciers occurred on mountains 
where they did not exist before, and do not exist now." 

Thus scientists universally agree that just before the dawn 
of the Modern, or Psychozoic Era, great revolutionary changes 
occurred in the earth's elements, land, air and water, which re- 
sulted in the extinction of the great mammalian life of which 
man was a part. This much is conceded by all scientists, and is 
proven by finding the remains of man and the great mammals 
of that period everywhere over the continents of America and 



The Deluge 119 

Eurasia. The fact is very obstinately maintained by Dupont, 
Dawson and others that "primitive man disappeared somewhat 
suddenly with the great mammals at the last great subsidence 
in Western Europe." While this declaration is in the main cor- 
rect, it errs in limiting the action of the destructive forces to west- 
ern Europe, as the facts show the disaster was commensurate at 
least with the northern latitudes of both continents. 

This great geological disturbance was what science denominates 
a geological revolution, but what universal tradition and the 
Sacred Writings describe as the Deluge. There have been four 
of these great changes in the earth's surface, but the fourth and 
last, falling within the experience of man, has been transmitted 
to us in his traditions. Thus, it seems certain, if we are to accept 
scientific, traditional and Biblical declaratoins, that man and 
the great mammalian life of the Quarternary, with which he was 
contemporary and a part, perished in the great disturbance 
closing the period. About this there can be no possible doubt. 

But let us inquire a little more minutely into the nature of 
this great change. Was it sudden and cataclysmic, as affirmed by 
tradition and the Sacred Writings, or was it gradual and imper- 
ceptible, as taught by science? Now, scientists tell us that during 
the time of the great human and mammalian development in 
the Quarternary, the surface of both continents in northern lati- 
tudes were of low altitude, and that a tropical climate prevailed 
even within the Arctic Circle ; that there were no high mountains 
in these regions of the earth; and that an abundant vegetation 
of tropical character covered the generally level stretches of the 
continents. They further tell us that in the midst of this great 
life-development, a destructive disturbance occurred involving 
in its wake the ruin of terrestrial life. These declarations are con- 
firmed by the finding of human and mammalian remains in the 
numerous caves and river- deposits of Europe. These fossil- 
remains have been found associated as though they had met a 
common fate. Even the remains of the domestic animals, in- 
cluding the dog, goat, sheep and ox, which constituted a part of 
the Quarternary mammals, and the cereals, wheat and barley, 
along with fruits, apples and blackberries, have been found asso- 
ciated with the remains of Palaeocosmic man. 



120 Man's Ancient Truth and Its Place in Democracy 

The traditions of the entire race teem with reference to this 
great disaster. No race, however distantly separated from its 
neighbor, is without its tradition of the great catastrophe. 

The Sacred Writings and tradition describe the great event 
as sudden and cataclysmic in character. One thing is certain, 
tradition would not transmit the knowledge of a change so gradual 
as to be imperceptible to the life of the globe, as scientists claim 
these changes to have been; and it is not more certain that the 
Holy Writings would have done so; for, if the changes were so 
gradual as to be imperceptible to the life of the globe, where 
would be the wisdom of recording it? What benefit could man, 
as a creature, be expected to derive from a knowledge of an im- 
perceptible change? 

The old geologists regarded this great change as sudden. In 
this they agree with tradition and the Sacred Writings, but differ 
radically from their modern successors who take the view that it 
was exceedingly gradual and imperceptible to life on the globe. 
But although modern scientists are inclined to believe this change 
was gradual and imperceptible to the life of the planet, the geo- 
logical facts are wholly at variance with this view. But let us 
consider then somewhat critically. 

It has already been said that the Quarternary, the last period 
of the Cenozoic Bra and the time of man's appearance on the earth 
and of the great mammalian development, was a critical period 
between the Cenozoic Era and the Psychozoic, our own Era — a 
time when the tropical climate gave place to arctic cold. Scien- 
tists tell us that during the Quarternary revolution the northern 
latitudes of both continents were elevated; on the American 
continent, to a height of several thousand feet, and on the con- 
tinent of Eurasia, to a similar or even greater altitude. These 
facts are shown by the discovery of sea shells and the remains 
of marine animal species, still extant, at varying degrees of ele- 
vation on these continents. In the southern part of New England 
the elevation amounts at present, after the subsidence, to 40 or 
50 feet; about Boston from 75 to 100 feet; in Maine, to 200 feet; 
on the Gulf of St. Lawrence, to 470 feet; in Labrador, to 1,500 
feet; and in other regions farther north, to 2,000 feet or more. 



The Deluge 121 

Probably the greatest elevation occurred about 70° to 75° North 
Latitude. These are the measurements of the present elevations ; 
but in the beginning, when the elevation reached its maximum, it 
probably amounted to many times the present altitude. 

Roth-Wheeker, in discussing the cause which led to Quarter- 
nary cold, says: "If one accepts the conclusion drawn from the 
prolongation of land-valleys upon the sea-floors to a depth of 
many hundred feet, and from the distribution of dead littoral 
and shallow-water shells down to a depth of six thousand or eight 
thousand feet in the North Atlantic, it can be seen a vast area 
of high land would, under these conditions, have existed." 

Suppose these areas, before the elevation, were near the sea 
level, and greatly indented by numerous great bays and inland 
seas, and inhabited by man and the great mammals of the period 
and supported an abundant tropical flora as the scientists inform 
us, what would have been the result of their sudden elevation 
to a height of 6,000 to 8,000 feet or more? What would have 
been the effect of the sudden displacement of such vast areas of 
water? Would not the piling up of such vast quantities of water 
in the regions south of the disturbances result in a recoil and 
send a vast tidal wave over the lower stretches of the elevated 
areas? Would not this occurrence accord with the Biblical nar- 
rative where reference is made to "the breaking up of the foun- 
tains of the great deep?" What could "the breaking up of the 
fountains of the great deep" mean if not a tidal wave? 

Again, would not such a sudden upheaval to the extent men- 
tioned be likely to result in a fracture in the earth's crust some- 
where in the south along a line running generally east and west? 
If so, could not that line of fracture have taken place in the neigh- 
borhood of the Great Lakes and the Gulf of St. Lawrence in Ameri- 
ca, and the Mediterranean and Red seas on the Eastern Conti- 
nent? Could not these bodies of water have been created in 
this way? It is not to be supposed that such an upheaval would 
affect all parts of the tilted areas to the same degree. Some parts 
would suffer more, others less. This would result in great in- 
equalities of the elevated surface, producing salt-water lakes, 
which on receiving the fresh water of the newly created rivers 



122 Man's Ancient Truth and Its Place in Democracy 

would in time become fresh- water bodies, and eventually become 
smaller and shallower until present conditions are reached. 

And, again, it may be asked: If the northern areas of both 
continents before the upheaval were near the sea-level and en- 
joyed a tropical or semi-tropical climate and, as we are informed 
by scientists, supported a tropical fauna and flora as indicated 
by fossil remains, what would have happened if these areas were 
suddenly elevated to a height of 6,000 or 8,000 feet or more? 
Would it not have resulted in a great change of climate? Would 
not the tropical climate have given place to Arctic temperature? 
Again, would not the rapid change from warm to cold climate 
have resulted in the condensation of the aqueous vapors in the 
super-saturated tropical atmosphere and produce great torrential 
rains? And would not this result have occurred simultaneously 
with, or follow quickly in the wake of, the ocean inundation? 
Would not the great tidal inundation and vast torrential rains 
fully satisfy the description of Holy Writ when it says: "The 
fountains of the great deep were broken up and the windows of 
heaven were open?" To what else can this reference be made? 



CHAPTER XIII 

Deluge — Continued 

Professor Louis Figuier, in speaking of the Deluge, says: 
"There is very distinct evidence of two successive deluges in our 
hemisphere (Eastern) during Quarternary epoch." And he refers 
their causes to the sudden upheaval of the land surface and the 
resulting tidal waves from the ocean. He says: "The land sud- 
denly elevated by an upward movement of the terrestrial crust, 
or by the formation of ridges and furrows at the surface, has by 
its action violently agitated the waters, that is to say, the more 
mobile portions of the globe. By this new impulse the waters 
have been thrown with great violence over the earth." 

Again, would not the change of climate, after its initial effect 
upon the watery vapors in the form of rain, result in the precipi- 
tation of vast quantities of snow? If so, would it not account 
for the vast ice-sheet which covered the northern latitudes of 
both continents in the latter part of the Quarternary period and 
which has not yet entirely disappeared? 

The scientists agree that near the end of the Quarternary, the 
climate changed from a semi-tropical or tropical to a frigid tem- 
perature with all its attending consequences, and account for the 
great glacial blanket, or ice-sheet, in this way. They, therefore, ac- 
count for the Drift in the same way, but they aver that the eleva- 
tion of the land surface was gradual and not sudden, and that its 
consequences must have been gradual and not sudden. But the 
facts do not substantiate their views, as we shall proceed to show. 

But before proceeding with the argument we shall refer briefly 
to what Professor Le Conte says concerning that peculiar forma- 
tion known as the Drift. He says : "Strewn all over the northern 
part of North America, over hill and dale, over mountain and 
valley, covering alike nearly all the country rock, Archaean, 
Palaeozoic, Mesozoic and Tertiary, to a depth of from 30 to 300 
feet, and largely concealing them from view, is found a peculiar 
surface soil or deposit. It consists of a heterogeneous mixture of 
clay, sand, gravel, pebbles, subangular stones, all sizes, unassorted, 



124 Man's Ancient Truth and Its Place in Democracy 

unstratified, unfossiliferous — of all sorts of material — on all sorts 
of bed-rock, wholly unrelated to the underlying rock and there- 
fore universally shifted." 

When this formation was first observed, scientists attributed it 
to powerful currents of water and hence called it diluvium. This 
Drift is found universally over the northern hemispheres of both 
continents and is now attributed to the action of a universal 
ice-sheet. 

Whatever the cause of these great changes now under consider- 
ation, all scientists practically agree that they were synchronous 
on both continents and occurred simultaneously with the up- 
heaval of the Sierra range of mountains in America, the Alps in 
Europe, and the Caucasus range in Western Asia ; but they appear 
to doubt any connection between the upheaval of these mountains 
and the elevation of the continents. But could not the same 
forces which upheaved the mountain ranges also elevate the 
continents? If not, why not? 

Again, are the scientists positive that they are in possession 
of sufficient data to prove their contention regarding the gradual 
operation of the upheaving forces? Would a gradual action ac- 
count for all the observed facts? But more will be said on this 
subject in succeeding pages. 

In Eurasia the ice-sheet, already referred to, descended as far 
south as 50° North Latitude, while in America it came down as 
far as 38° or 40°. At the same time on both continents mountain 
glaciers in the south became vastly more active. 

Following these continental elevations there occurred, in time, 
continental subsidences, which, by raising the temperature, 
account for the steady receding of the ice-sheet to its present limits, 
the uncovering of the terrestrial surface and the revival of life- 
forms on both continents. 

During the great revolution, cataclysm, or Deluge, all animal 
life, as previously said, perished, and in the caverns, on the 
beaches, river-terraces, in ice-cliffs, frozen soils, and marshes, 
their fossil remains are to be seen telling the story of their common 
destruction. 



The Deluge 125 

Professor Le Conte, in speaking of these fossil remains, says: 
"The mammalian remains of this time (Quarternary) are found in 
Europe — (1) in caverns where in great numbers they have be- 
come entombed; (2) on beaches and terraces where their floating 
carcasses have been stranded; (3) in marshes and peat-bogs 
where venturing in search of food they have mired and perished; 
(4) in ice-cliffs and frozen soils where they have been hermetically 
sealed and preserved to the present time." 

In further commenting on the caverns as depositories of fossil 
remains, he says: "They are rich in organic remains to a degree 
which is almost incredible. One of the most striking peculiarities 
of these remains is that they often consist of a heterogeneous 
mixture of all kinds, carnivorous and herbivorous, and all sizes, 
from the elephant and cave-bear on the one hand, down to rats 
and weasels on the other." 

Here are piled the remains of the elephant, rhinocerous, hippo- 
potamus, Irish-elk, horse, ox, sheep, goat, cave-bear, cave-hyena, 
cave-lion, saber-toothed tiger, and others in most marvellous 
profusion. 

In the Kirkdale cave in England, the remains of 300 cave- 
hyenas alone have been found, while in the cavern of Gaibenreuth, 
in Franconia, the remains of 800 cave-bear alone have been dis- 
covered. 

In a cave in Portland, England, the remains of 1,000 cave- 
bear alone have been unearthed, while in a cave in the Island 
of Sicily, 20 tons of hippopotamus bones have been removed. 
And these are only a few of the remains mentioned by scientists. 

Now, under what conditions did these vast accumulations 
take place? How came these animals to perish together? And 
will any one, reasonably disposed, deny that they did perish 
together? How came these various forms of mammalian life 
to perish together if they were not impelled by a desire to escape 
a common catastrophe? Is it not practically certain that they 
were fleeing a common danger which dispelled for the time all 
sense of fear among them? 

On beaches and river-terraces also great quantities of animal re- 
mains have been discovered. These carcasses have floated here and 



126 Man's Ancient Truth and Its Place in Democracy 

have been entombed by the depositing silt. The most note- 
worthy and remarkable of these discoveries is on the coast oj 
England, in the counties of Norfolk and Suffolk, where the re- 
mains of 500 mammoths alone have been found. How came so 
many of these animals to perish in so limited an area? If they 
did not perish here, they must at least have perished in masses 
and drifted here. But what destroyed so large a number of them? 
Can the scientists of today point to a similar aggregation under 
modern conditions where the animals have perished from natural 
causes? These animals must have perished in a common disaster, 
and their remains drifted here and became entombed in the river 
and ocean deposits. 

The great ice-sheet of the north also shows the remains of 
thousands of the mammoth, some of which have been so perfectly 
preserved that dogs and wolves have fed on their carcasses. Some 
of these animals even show the food, consisting of semi-tropical 
vegetation, still in the stomach. Surely, this would indicate the 
sudden death of the animal. How came these animals to be cap- 
tured in the ice? Is it not certain that the destruction which 
overtook them was sudden and cataclysmic in character, at 
any rate not gradual. If it was not sudden, why did not the ani- 
mals escape southward to warmer climates? 

All these various animals above mentioned perished in their 
natural habitats through a common calamity. And was not that 
calamity incidental to the elevation of the continents, which 
scientists affirm to have taken place near the end of the Quarter- 
nary, bringing in its wake, first, vast torrential rains and tidal 
waves to be quickly followed by immense precipitations of snow? 
Why reject an explanation so simple and so fully in accord with 
geological facts and the universal traditions and Sacred Writings 
of man? 

It must be remembered that the ice-sheet did not extend south 
of 50° north latitude in Europe and Asia, or south of 40 north 
latitude on the American continent. This would place the region 
called Mesopotamia south of the ice-sheet. This region, then, 
would only have been visited by the torrential rains and the 
tidal waves of the ocean, while nearly all of central Europe would 
have been covered with glacial ice. 



The Deluge 127 

Professor Geike, in commenting on the remains of the mammal- 
ian fauna of the Quarternary, says: "So abundant, indeed, are 
the remains of the mammoth (which inhabited all Europe and 
Asia during the Quarternary) that for many years they have 
actually been quarried for the sake of the ivory — in 1820 no less 
a quantity than 20,000 pounds of this product having been ob- 
tained from New Siberia alone." Geike's assertion is confirmed 
by Flower and Lydekken who say: "In the middle of the tenth 
century an active trade was carried on at Khiva. They (the 
remains of the mammoth) are found in all suitable places along 
the whole line of the shore between the mouth of the Obi and 
Behring Straits, and the farther north, the more numerous they 
become; the Islands of New Siberia being now one of the favorite 
collecting locations. The soil of Bear Island and LeochorT Island 
is said to consist only of sand and ice with such quantities of 
mammoth bones as almost to compose its chief substance." 

In discussing the mammoth remains in north Asia, Professor 
Figuier says: "New Siberia and Leochoff Islands are for the most 
part only an agglomeration of sand, ice and elephant tusks At 
every tempest the sea casts ashore new quantities of mammoth 
tusks. The supply from these strange diggings apparently re- 
mains practically undiminished. What a number of the accumu- 
lated generations of these bones and tusks does not this profusion 
imply." But why should we suppose these accumulations 
represent the product of unlimited generations? Is not ivory 
also perishable? Would ivory survive the destructive chemistry 
of the earth for unlimited ages? Why could not these accumula- 
tions represent the sudden destruction of herds of these animals 
fleeing from a common catastrophe? Do not the facts practically 
prove it to unbiased minds ? 

In some of the fossil beds of America the remains of this same 
fauna are found in vast quantities. For instance, the Jackson 
beds forced the redoubtable Dana, in speaking of their size and 
abundance, to declare: "The large vertebrae, some of them one 
and one-half feet long and one foot in diameter, were formerly 
so abundant over the country in Alabama that they were used 
for making walls or were burned to rid the fields of them." 



128 Man's Ancient Truth and Its Place in Democracy 

Again, in regard to the fossil remains in the western part of 
the country, Professor Marsh says: "The remains of the Oreo- 
dontidae occur in such vast numbers as to indicate that these 
animals must have lived in large herds around the borders of the 
lake-basins in which their remains have been entombed." 

Now, how are we to explain all these strange facts except upon 
the supposition of some sudden calamity overtaking the mammal- 
ian life of the earth? Would any one have the temerity to affirm 
that the aggregation of these vast remains in Europe, Asia and 
America indicate the normal distribution of the living animals? 
Do not the facts indicate beyond the possibility of any other 
reasonable explanation that these animals herded together in 
caves and elsewhere for protection against a common danger 
and met death in a common catastrophe? If not, how came them 
to perish in such aggregations, some of them even having the food 
yet in the stomach. Surely, this latter fact, coupled with that of 
the perfect preservation of the animals, would indicate that they 
met a sudden death and were entombed in rapidly accumulating 
ice. What can all this mean but that some sudden destruction 
of the balance of the forces controlling the land, air and water 
of the planet must have taken place during Quarternary times as 
told by universal tradition, Holy Writ and science, involving its 
fauna and flora, especially the former, in common ruin. The 
present operation of the earth's forces will not explain these phe- 
nomena. We must look to other and more turbulent action. 

The stratigraphical and palaeontological evidence, then, is that 
these great animals in various parts of the earth met their death 
at or near the same time and suddenly, so we are informed by 
science. But a universal, sudden and simultaneous effect would 
indicate a universal, simultaneous and sudden cause. Hence the 
universal, simultaneous and sudden death of the Quarternary 
fauna would indicate a universal, simultaneous and sudden 
cause — the Diluvian Cataclysm. And this is what universal 
tradition and Holy Writ, and the scientific facts properly inter- 
preted, teach us. 

We must conclude, then, that Quarternary life, including 
Palaeocosmic man, was destroyed in a great and universal cata- 



The Deluge 129 

clysm which scientists denominate a geological revolution, but 
which the Holy Writings and universal tradition call the Deluge 
or Flood. 

It must be said in fairness that modern scientists maintain 
that this revolution was exceedingly slow and gradual; but such 
a change would be a development and not a revolution. The 
word "revolution" signifies a sudden and violent movement and 
not a steady, regular and quiet change. Scientists in selecting the 
proper term for this change are peculiarly unfortunate in selecting 
the word "revolution," if they meant to convey the idea of a 
slow and quiet movement in the direction of physical and vital 
development. 

Thus we see that universal tradition, the Sacred Writings, 
and science all declare a great catastrophe to the earth and its 
life-forms in the geological period preceding the present, and that 
present life on the earth has sprung from the life-remnant coming 
over from Quarter nary times. 



CHAPTER XIV 

Post-Diujvian Life 

Let us now proceed to a very brief survey of the history of 
post-diluvian life, with special reference to man. Here, too, we 
have two different accounts ; one given by the Scriptural narrative, 
the other told by modern science. 

Biblical Narrative 

Let us first take up and briefly discuss the Biblical view of post- 
diluvian life. 

When at last the Great Cataclysm had spent its fury, and the 
land surface had again reappeared and become fit for human 
habitation, the Creator issued His order to the Patriarch Noah: 
"Go forth of the ark, thou and thy wife, and thy sons and thy 
sons' wives with thee. Bring forth with thee every living thing 
that is with thee of all flesh, both of fowl and cattle, and every 
creeping thing that creepeth upon the earth ; that they may breed 
abundantly on the earth and be fruitful and multiply upon the 
earth." Which command we are told was obeyed. We are also 
told that Noah upon leaving the ark erected an altar and wor- 
shipped thereat, thus proclaiming in the post-diluvian world the 
Sacred Truth and Philosophy of his ante-diluvian ancestors. 
We are also informed by the Sacred Writings that Noah became 
a husbandman and tilled the soil, which would appear to be the 
most natural vocation for him and his immediate posterity in 
their new environment; but these writings are wholly silent as to 
how long it was after the Deluge he began that labor. But after 
enumerating the sons of Shem, Ham and Japheth, they inform us 
that Nimrod, the son of Kush and great-grandson of Noah, and 
his descendants, grew great and established a kingdom consisting 
of several cities in the land of Shinar, and that from this central 
locality all the descendants of Noah were finally dispersed to other 
parts of the earth in fulfillment of Divine command. 

The Sacred Writings do not deny the existence of other "species" 
of the "genus" Homo, but concern themselves almost entirely with 



Post-Diluvian Life 131 

the "species" Homo-sapiens — the Caucasian race. Not only do 
they not deny the existence of other "species" of the "genus" 
Homo, but they clearly indicate there were other "species" when 
they declare: "The Sons of God saw the daughters of men that 
they were fair, and they took them wives of all they chose. There 
were giants in the earth in those days; and also after that when 
the Sons of God came in unto the daughters of men, and they 
bear children to them, the same became mighty men which were 
of old, men of renown." 

There is no evidence whatever that the Sons of God were the 
descendants of Cain, as supposed by some. One thing appears 
certain, they belonged to a different race from ours. They were 
not Caucasians. Then, who were the Sons of God?' They are clear- 
ly indicated by the Scriptural Writings to be different from the 
Adamic race. When the daughters of men are spoken of as being 
"fair" it may mean they were fair of complexion as contradis- 
tinguished from the darker complexion of the associate race. 
Could these Sons of God have been Mongolians or the ante- 
cedents of that race? It is most likely that the yellow, brown 
and red races all sprung from one common stock. This seems to 
be proven by similarity of ethnical type. If we are correct in this 
supposition, it becomes evident that there are only three great 
races of men instead of five — the Yellow, Turanian, or Mongolian ; 
the Caucasian, White, or Noachic; and the Black race. The 
Scriptural Writings appear to refer incidentally to the Turanian 
race in its reference to the Sons of God marrying with the daughters 
of men, but mentions the Black race not at all. However, this 
is not to say that all races did not originally possess the same Divine 
Truth and may not now equally share in the blessings which flow 
from it. 

Scientific Narrative 

After the great revolution had come to an end, and the re- ad- 
justment of the changed earth and its surviving life-forms had 
been completed, modern or present fauna and flora were established 
and the Psychozoic Era began. 

Science affirms that Palaeocosmic man, after the great revolu- 
tion, was succeeded in western Asia and in Europe by Neolithic 



132 Man's Ancient Truth and Its Place in Democracy 

man, but only after a long interval. That is to say, a long period 
passed in which man does not appear in the geological record. 
The great ice-sheet had to melt from the plains of Europe, before 
he could make his habitation there. 

The fury of the Great Cataclysm seems to have been felt chiefly 
in western Asia and Europe. This affirmation is substantiated 
by Professor Figuier who says: "The Asiatic Deluge of which 
sacred history has transmitted to us the few particulars we know, 
was the result of the upheaval of a part of a long chain of moun- 
tains which are a prolongation of the Caucasus." This probably 
accounts for the lack of human remains during the interval to 
which reference has been made. Man had not yet had time to 
recover from the shock of the Deluge and to migrate from central 
or eastern Asia into the devastated regions; and even when he 
did, the Mongolian preceded the Caucasian by many centuries. 
This was probably natural, as the Mongolian race, we are led to 
believe, was older and more numerous than the Caucasian, and 
inhabited a region far less affected by the forces of the Deluge. 
That man came from Asia there is abundant evidence. Professor 
Le Conte says : "Nevertheless, we must not forget that the cradle 
of mankind was probably in Asia. Man came to Europe from 
Asia." 

Professor Figuier says: "We consider the human race as having 
appeared for the first time in the rich plains of Asia." And this 
is the consensus of scientific opinion which accords with the 
affirmation of the Sacred Writings. 

Now, science tells us that in prehistoric times the Sumerians, 
a Turanian or Mongolian race, established a great empire in western 
Asia in the Tigris-Euphrates valley, and that in course of time 
the Semitic race (the descendants of Noah) amicably settled in 
the southern part of this empire near the head of the Persian 
Gulf in what was afterwards known as the Land of Shinar. Here 
the two peoples developed together, until the Noachidae, or 
Semites, became sufficiently powerful to establish their own 
kingdom. This kingdom in time became very powerful and cul- 
tured and eventually sent out its colonies to other parts of the 
world. Strictly speaking, these were not true colonies but mi- 



Post-Diluvian Life 133 

gratory tribal excursions, which finally planted Caucasian civili- 
zation and supremacy over the earth. Some of these tribes, 
known as the Hamites, fixed themselves in western Asia and north- 
ern Africa. The Japetians migrated to central Asia, or the land 
of Bactria. The Semites proper settled on the Tigris River, in 
Syria, in Palestine, and in Arabia. 

The Neolithic, or Mongolian, race which first made its appear- 
ance in Europe, after the great Disaster, comprised the Iberians, 
or Lake Dwellers. Neolithic man was a member of the "genus" 
Homo, but not of the "species" Homo-Sapiens — not a member 
of the Caucasian race — not Palaeocosmic man, the Noachic 
ancestor of our western races. These Iberians, in the course of 
time, were supplanted by the Japhetic Celts from the land of 
Bactria, and eventually found their way to the northern coast 
of Africa and Egypt where they became known as Libyans and 
where they were residing when conquered by the Hamites of the 
Tigris-Euphrates valley. 

On the fate of the Mongolian Iberians or Lake-dwellers of 
post-glacial Europe, Professor Lefevre says: "The primitive 
European populations are interrupted in their special evolution; 
and without perishing, become absorbed in other races, engulfed 
by successive races of migration overflowing from Africa and 
from prolific Asia, forerunners of the great Aryan invasion." 

The Celt was the first representative of the Adamic or Cau- 
casian race in Europe. He was a descendant of Japheth. 

After the Celts, came in succession the Pelasgians, Germans, 
and Slavs, all Japetians or Aryans, whose descendants are now 
found in the Latins, Anglo-Saxons, Teutons, and Slavs of present 
Europe. 

Science teaches, therefore, that the fauna and flora of the 
present period have descended from those of Quarternary times, 
and in these particulars it does not differ from the teachings of 
the Holy Writings. 



CHAPTER XV 

The Final Triumph of Truth 

But there are indications that the Great Truth is about to 
dawn again upon the stricken world. Man needs more light and 
he is beginning to see the necessity of divesting the original Truth 
of its deforming disguises. Though the darkness of ignorance and 
superstition still obscure the light of Truth ; though in every phase 
of human life, political, commercial, economical, social, and reli- 
gious, falsehood and error have hatched their iniquitous broods; 
though on every side the hand of man is raised against God and 
man; though purity in religion, politics, and the business world 
has been well nigh wrecked by the clash of selfish interest ; though 
the appeals of injured humanity and the doleful laments of out- 
raged justice are stifled and smothered by the Saturnalian laughter 
of wicked systems; though murder, rapine, and debasing lusts 
have raised their visages above the turbid waters of national life 
and have injected their paralyzing toxins into the body-politic of 
nations, until racial and national hope is threatened with extinc- 
tion; yet above all this confusion, above all this anarchy of mental 
stress and strain, the human heart still yearns for the Infinite, 
and the human mind still struggles for more Truth and Light. 

Not a little of this universal consternation is attributable to 
the mental confusion of the world brought about by the cruel 
and heartless doctrine of Darwinian evolution — that doctrine in 
which might is declared to be right, that ethical responsibility 
rests wholly upon utilitarian considerations, and that responsi- 
bility to God and spiritual duty are but fit to be considered by 
the ignoramus and the imbecile. 

This fallacious doctrine has tainted all modern thought with the 
destructive canker of skepticism. For more than a century, not 
only has secular thought been influenced by it, but even religious 
thought has surrendered, in large measure, to its seductive power, 
and has for decades been endeavoring to reconcile the declarations 
of the Sacred Writings with it. In other words, the exponents of 



The Final Triumph of Truth 135 

religious thought have largely surrendered the foundation of their 
faith — the inspiration of the Holy Writings — to an unproven and 
therefore uncertain and unreliable assumption. And all this 
upon the assertion of a few men who call themselves scientists; 
who, while complaining of the tyranny of religious dogma, have 
set up in its stead a scientific dogma no less intollerant of freedom 
of thought and judgment! What an astounding influence the 
scientific will has exercised upon the mind of mankind! It would 
be incredible, if it were not demonstrated b}^ actual experience. 

The noblest achievements of the spirit are behind us, and the 
very best ethical aspirations of the present are but the shadowy 
vestiges of the golden age of man, when at his creation he received 
the glorious Intuitional Truths which were to constitute his guide 
in his earthly pilgrimage. These were the dominating concepts 
of his life and were to lead him through the shadowy valleys of 
the materialistic world onward to his promised destination in a 
perfect life. 

It is the same Old Truth which still proclaims in unbroken 
accents Man's duty to God, his country, his neighbor and himself, 
and points to a nobler prospect beyond the present life. It tells 
us that after our labors and sorrows here are ended, we shall 
find rest in the pleasant fields which lie beyond the finite change 
called Death — a rest unbroken and undisturbed. 

In these last reflections no attempt is made to suggest the 
particular arrangement which the almighty, in His wisdom, has 
formed in relation to the future destination or the circumstances 
under which redeemed man may exist beyond the grave. This 
is not for us to know. But from a study of His vast works of 
creation we may derive an apprehension of the infinite power 
of Deity, His wisdom and beneficence, and upon these we help- 
lessly and confidently rely. 

Without taking into account the sublime manifestations of 
Deity, as exhibited in His universal creation, our ideas of celestial 
bliss, which the Holy Writings promise that we shall enjoy be- 
yond the finite world we now occupy, would be very vague and 
confused; and our hopes of full and perpetual enjoyment in the 
future state, extremely feeble and indefinite. But, by means of 



136 Man's Ancient Truth and Its Place in Demvcracy 

the noble faculties with which we have been endowed, we have 
been enabled to penetrate into the vast fields of Truth, wisdom 
and beneficence everywhere displayed in the universe, and to 
derive therefrom those facts upon which we are enabled to base 
our convictions not only of an estatic but of a useful existence 
beyond the grave. 

And since we find that the actual works of God are so great 
beyond all measure, so widely extended and so magnificent in the 
scale of their operation, it is of the utmost importance in a reli- 
gious and philosophic view that the mind accustom itself to range 
at large through the wide extent of creation, to trace by analogy 
from what is known the probable magnitude, arrangement and 
grandeur of what is removed beyond the limits of our vision; to 
add magnitude to magnitude, system to system, and motion to 
motion, till our thoughts are overwhelmed with the idea of God's 
vast and mighty dominion, and our souls are compelled to call out in 
dismay : ' 'Great and wondrous are Thy works, Lord God Almighty ! 
Just and true are Thy ways, Thou King of Saints!" It is, there- 
fore, the imperative duty of every man, who makes any preten- 
sion to prudence and rationality, to persistently endeavor to have 
his mind continually impressed with the conviction of the reality 
of the future and invisible world beyond our present finite abode ; 
to consider its importance and to contemplate in the light of in- 
tuition, reason, and revelation, the grand and supremely solemn 
scenes which it displays. While the least doubt hovers upon hi s 
mind in relation to this subject, he should give himself no rest 
until it is dispelled. He should explore every avenue where 
light and information may be obtained. He should prosecute 
his researches with the same earnestness and avidity as the miser 
digs for hidden treasure; and above all things he should study 
and contemplate with deep attention and humility the revelations 
contained in the Holy Scriptures, with earnest and contrite prayer 
to Deity for light and direction. 

"If thou criest after knowledge and liftest up thy voice for 
understanding; if thou seekest her as silver and searchest for her 
as for hidden treasure; then shalt thou understand the fear of 
the Lord and find the knowledge of God; for the Lord giveth 
wisdom, and out of His mouth cometh knowledge and understand- 



The Final Triumph of Truth 137 

ing. In all thy ways acknowledge Him and He shall direct thy 
path. Then shall thy light break forth in obscurity, and thy 
darkness shall be as the noon-day." 

Be not deceived, then, truth-seeking reader, by the unproven 
platitudes of that science which, in the nature of things, must con- 
fine itself to the consideration of the finite; but cleave to that 
Ancient Truth which was man's guiding star in the morning of 
the world; and which, however much it may from time to time 
be obscured by the imperfections of falsehood and error, will 
nevertheless, ever and anon, spring anew in the human heart and 
grow at last with increasing effulgence even into the full light of 
day. 

May God hasten the approach of that day when Truth shall 
resume her beneficent sway over the fallen races of men. 

"One in the freedom of the Truth, 
One in the joy of paths untrod, 
One in the souVs perennial Youth, 
One in the larger thought of God." 



PART II 

MAN'S RELATIONS TO MAN 



CHAPTER XVI 

Introduction 

In the foregoing pages an effort has been made to indicate the 
outlines of Man's Primitive Truth, and to adduce the facts in 
support of it. It has also been attempted to defend that Truth 
against inimical influences which threaten it with deforming cor- 
ruption, if not with utter ruin, and to indicate the plain reason 
why mankind should adhere to the Ancient Faith. In the following 
pages we shall briefly consider the different phases of that Truth 
in its application to human government — to study it, somewhat 
casually it may be, as it is expressed in the varied relationships 
of man to man. 

What has been said in preceding pages relative to the identity 
of truth in all the apparently divergent religions of the world 
may be said with equal propriety regarding the fundamental 
principles in all the ethical systems of mankind. These principles 
have all sprung from the same Primitive Truth, or Intuitions, 
and the ethical systems derived from them have varied only with 
the different racial or national efforts to harmonize these princi- 
ples in man's daily life. Thus, while all races of men have pos- 
sessed the same great fundamental Truth, they have not all con- 
sidered it from the same point of view. Some have had a clearer 
insight into its nature — have entertained it in a far purer state than 
others — and these nations have always made greater progress in 
civilization ; while less favored, or at any rate, less fortunate, ones 
have lingered in their advancement. But all nations, whatever their 
respective interpretations of the Truth may be, need to apply its 
principles in their efforts to work out their own peculiar destinies. 
It is the impelling law of life-development, individual and national, 
and there can be no improvement without it. Bach nation, there- 
fore, must apply this Truth, in accordance with its concept thereof, 
in its struggle for its own uplift. As this is an inalienable indi- 
vidual right, so it is also an inalienable national right. 

As national progress and national development are founded 
upon the interpretation and application of this Truth in the af- 



142 Man's Ancient Truth and Its Place in Democracy 

fairs of men, and as mankind's chief hope for the future must 
depend upon its wise application in human government, it fol- 
lows that each nation must scrupulously preserve its own ideals 
from contamination, and, in consequence, must, in its relations 
in the sisterhood of nations, be considered foreign to every other. 
Thus, while the doctrine of the Brotherhood of Man is true in 
its universal sense, the different aggregations of men known as 
nations have, under present conditions, their own peculiar inter- 
pretations, or ideals, which they are duty bound to protect, 
since it is upon these alone their character and progress must at 
last depend. And since it is the duty of the state in its progressive 
policies to apply only those great ethical principles universally 
recognized as undebatable and true, so it has been considered 
wise and timely in most democracies to divorce the state from all 
those religious or sectarian creeds or tenets of debatable and there- 
fore uncertain character. The public welfare has been deemed 
best subserved by confining the discussion and application of these 
undetermined doctrines to the several churches where they of 
right appertain. 

Man is a social being. He cannot live to himself alone, but 
must exist in the companionship of his fellows. He is actuated by 
many impulses. These impulses are not all good, many are evil. 
Further, he is impelled by destiny. He must develop whether he 
wills or not. He must educate his better qualities and repress his 
evil ones. This is his pre-ordained and individual labor. By his 
good traits of character he helps himself and his fellowmen; by 
his bad qualities he injures himself and them. That he may prac- 
tice the one and repress the other, he has instituted a system of 
general or community control known as government. To this 
government he has confided full authority to meet all the require- 
ments of his nature — to encourage the development of his highest 
and to repress the aspirations of his baser self, and to facilitate those 
conditions best adapted to his collective life. 

In his primitive state, with this purpose in view, he conferred 
absolute power upon one man, giving him undisputed control 
over life, liberty and property. This was the Monarchy. He 
eventually found this form of government was despotic and cruel 
and not always just; and as he proceeded in the course of his devel- 






Introduction 143 

opment, some of this power was taken from the despot and be- 
stowed upon a certain number of his fellows, who were supposed 
to protect him from the cruel exactions of the monarch. This was 
the aristocratic monarchy. As long as this form of government 
was faithful to its charge, the fate of mankind was improved. 
Man enjoyed more of liberty and the world's comforts, because 
his powerful associates defended him against the rapacity and 
cruelty of his king. But when at last an approachment took place 
between the governing forces — when at last king and aristocracy 
agreed to co-operate in the exploitation of the masses, the fate of 
mankind was no better than under the king; and man again 
demanded a re-distribution of the governing authority. That 
power was then conferred upon a certain number of his fellows 
who, he believed, would manage the public affairs in the interest 
of all the community, and thus contribute to those conditions 
necessary to individual and communal development. This was the 
Aristocracy. But defects in this form of government soon made 
themselves known, for the quickening brain of man was ever on 
guard, and then the governing power was taken away from the 
few and retained by the many. This is Democracy. 

As man advanced along the path of his destiny, ever broadening 
in experience and knowledge, he came to know the administration 
of community affairs was best done when he had a direct and 
personal part in its direction. Not only was that administration 
purer and fairer, but it made him broader, wiser and nobler. He 
thus came eventually to possess a more intimate acquaintance 
with his fellows; to know more of their needs and requirements; 
more of their misfortunes and adversities; more of their aspira- 
tions and hopes ; more of their ideals regarding life and its responsi- 
bilities. He came to appreciate more deeply the inter-relations of 
men, to enter more profoundly into sympathy with them, and to 
realize the nature and necessity of their fraternal and social kin- 
ship. He came to know the family hood of his people — that in 
this great national family every member is by the benevolence 
of Providence on an equal footing with every other before the law 
and in proffered opportunity, and that all labor in trustful harmony 
for the advancement and ennoblement of their great and free 
society. He also came to know that democracy, the rule of the 



144 Man's Ancient Truth and Its Place in Democracy 

people, has always been regarded by autocracy, the rule of the 
despot, as its deadliest enemy, and that, in consequence, the exist- 
ence of democracy is ever in peril, and that it can only be pre- 
served by the tireless vigilance of the people and their willing 
sacrifice of priceless blood and treasure. 

Democracy, then, is the last and best hope of man in the direc- 
tion of beneficent government, and calls for the exercise of his 
most intelligent agency and most unselfish devotion. 

Let us now proceed to briefly examine some of the various 
forms of human government and their functions, especially of 
democracy, as these functions are concerned in the application of 
Intuitive Truth to the collective life of man. 



CHAPTER XVII 

Forms of Government 

When a people sever their dependent relationship with another 
people and segregate themselves on a well delimited area of the 
earth's surface, they become a free and independent nation. 
They have now assumed the self-imposed responsibility of work- 
ing out their own national and racial destiny, and to this end, 
have arrogated to themselves the rights and functions of the 
sovereign state. They are now omnipotent; there is no authority 
superior to theirs save of Providence. They are legally supreme; 
but to properly and wisely wield this authority so that the in- 
dividual of the community, singly or collectively, may enjoy the 
largest measure of material, spiritual and intellectual culture and 
advancement, the nation must of necessity organize the ruling 
authority into a suitable system of government. This government 
may take one of three forms, according to the enlightenment or 
genius of the people. Thus a nation may establish a monarchy 
by bestowing the governing power upon a single citizen; or it 
may institute an aristocracy by conferring supreme authority 
upon a chosen group of citizens selected with especial reference 
to their supposed fitness ; or it may create a democracy by retain- 
ing all power in its own hands and exercising the same directly, 
or indirectly through chosen representatives. Each of these 
three forms of government has its varieties ; and thus the diversi- 
fications of government may be many. 

A government is good or bad according to whether it exercises 
the delegated authority for its own or the nation's good. In the 
one instance it defeats, in the other, subserves its just purposes. 

In a monarchy the character of the government partakes of the 
character of the monarch. In its very nature monarchy is a form 
of patriarchal government. The king or monarch is held to be 
the father of his people and, in the unlimited monarchy, is alone 
and wholly responsible for their weal or woe. In the limited mon- 
archy the administrative responsibility is divided between the 



146 Man's Ancient Truth and Its Place in Democracy 

monarch and the representatives of the people. This is a monarchy 
in name only, as the governing power remains in the people. 
This form of government could more accurately be called a dem- 
ocracy with an hereditary head. Where the government is truly 
monarchical, the king is absolute. If he is strong, intelligent and 
benevolent in character, his government may be truly among the 
best, as his will is law and absolute among his people. In these 
circumstances, every officer of the law is held in strict accounta- 
bility to his sovereign, and is bound to perform his duties in ac- 
cordance with the king's will and judgment. The monarchy must 
reflect the character of the monarch. But an irresponsible and cor- 
rupt monarch becomes a despot and plays at will with the fate 
and fortunes of his people. Life, liberty and property are alike 
subject to his unrestrained will and may be sacrificed at his 
pleasure upon the altar of despotic cupidity. The life of the noblest 
and best citizens may be yielded up to satisfy the unfounded 
jealousy of the king, or to foster the ambition of his ill-chosen 
favorites. The prisons are filled with innocent subjects whose 
only guilt may be that they dared to raise their voices against 
tyranny and oppression, or ventured to defend what they believed 
to be true and right. Every word spoken must please the royal 
ear, and every act must accord with despotic will. At the foot 
of the despot's throne liberty falls prostrate, nor can it be raised 
again except at his bidding. All wealth is at his capricious disposal. 
He may give or he may take away. The hard earnings of the labori- 
ous subject, which have been accumulated through years of 
abstemious economy and painful frugality, may be swept, by 
one fell stroke of the pen, into the gluttonous coffers of a cringing 
sycophant whose only merit is that he bowed in servile humility 
before the throne. The whole power of the state is held in one 
irresponsible hand which flourishes the bloody lash of irresponsible 
power over a prostrate and enslaved people, or commands a per- 
fidious and rapacious soldiery in the defense of a spurious state 
Tyranny in all that the term implies designates the character of 
such a state. Thus may the loftiest ideals and the noblest aspira- 
tions of a people fail, and may be rehabilitated only after violent 
and destructive resistance. 



Forms of Government 147 

As the judgment of many is more likely to be accurate than 
that of a single individual, so a benevolent aristocracy is a better 
form of government than a benevolent monarchy. The medita- 
tions of many intelligent minds are more likely to reach the truth 
than the effort of a single mind. In the monarchy, if the judgment 
of the monarch is erroneous, there is none to correct, and the full 
force of the error must fall with crushing effect upon the governed. 
In the benevolent aristocracy, on the other hand, the error of the 
individual judgment is detected in the deliberations of the many, 
and its baneful effects avoided. 

What has been said of a benevolent aristocracy is even more 
true of an intelligent, benevolent and patriotic democracy. This 
is the ideal form of government, but is the most difficult to main- 
tain in its purity. Here the people rule more directly over their 
affairs and are alone responsible for the results. If they main- 
tain their intelligence and patriotic devotion, the results of their 
administrative efforts are seen in their rapid advancement and 
progress; but where neglect of civic duty and painful indifference 
to the general welfare characterize the conduct of the individual 
citizen, only failure and dissolution await the unfortunate state. 



CHAPTER XVIII 

Functions of Democracy 
I 

Public Education 

One of the great functions of government is to create a proper 
system of education whereby every youth of the nation, male and 
female, may secure, at least, the rudiments of a liberal education. 
Such facilities should afford opportunity to all to obtain a liberal 
or advanced instruction, according to the ability or inclination 
of the pupil. 

As no field of thought is exhausted, it should be the duty of 
the public school and state university to inculcate all the prin- 
ciples of modern science, history and philosophy, and to encourage 
and incite the student to higher endeavor and independent re- 
search along all avenues of investigation. Let these educational 
agencies ground the pupil thoroughly in all the fundamental 
principles of the liberal sciences and leave it to his ambition to 
erect, as he sees fit, the splendid intellectual fabric of the future 
upon the foundations he has already laid. These institutions should 
be compulsory and free to all, and protected from the attacks 
of all unfriendly influences. They should be most jealously 
guarded against the insidious onslaughts of partisan political 
rings, who only seek to perpetuate themselves in power through 
the exploitation of favoritism or position, or of an ambitious 
hierarchy, who seek to turn the young thought of the land into 
channels of their own making, in order thereby to impose their 
own dictum upon the human conscience. No more destructive 
or paralyzing influence could be injected into public educational 
systems than an ambitious sectarianism which only aims to color 
or train the young thought of the nation into its own method of 
thinking. Under such an influence, independent thought, which 
is essential to intellectual and material progress, is impossible. 
The patriotic citizen, therefore, will oppose to the utmost all such 
pretentions. 

Nor should private sectarian schools be permitted. 



Functions of Democracy 149 

Such institutions inject confusion into the educational system 
and render impossible a harmonious and uniform education of 
the people so essential in popular government. As well might the 
government permit radically different military training among 
its soldiery and expect all to co-operate harmoniously on the firing 
line. This prohibition, however, should not apply to the theo- 
logical seminary where the sectarian minister is educated for his 
special labor. But all popular religious training should be had 
in the church or Sunday school where they properly appertain. 

Again, these institutions should be free from hysteria or ex- 
periment. The public school is no place for experimentation. 
The results of such a course are too calamitous to the citizen and 
state. They should be peculiarly sane in character and con- 
ducted along the line of ripe experience, and their great object 
should be to educate not only the intellect but the heart as well. 
No state can long survive the evil results of a policy of educating 
the head and neglecting the heart. No citizenship can or will be 
patriotic which ignores the promptings of the spirit. A nation is 
doomed over whose citizenship the God of Mammon reigns 
supreme. In such a nation the dictates of an insatiable greed 
soon stifle the holiest sentiments of the heart and hurry the citi- 
zen on from misdemeanor to crime, until all respect for law is 
lost, and all patriotism has departed. The nation then becomes a 
lawless mob, in which all restraint is gone, and which only awaits 
the auspicious moment to burst forth in a disastrous conflagra- 
tion. It, therefore, behooves every people who love justice and 
liberty to guard with sleepless vigilance their systems of public 
instruction wherein the youth is prepared for a useful and inde- 
pendent citizenship. Neglect to perform this sacred duty is fol- 
lowed by an inexorable retribution in which all that is most dear 
to a free and liberty-loving people is lost. The wise citizen, then, 
will guard the public schools as the bulwarks of his liberty, against 
all insidious and surreptitious influences which aim to rob them of 
their due power and efficiency in the work of national upbuilding. 



150 Man's Ancient Truth and Its Place in Democracy 

II 

Another Most Important Function of Beneficent Government is the 

Fostering of Prosperity and Progress Among the 

Several Classes of its Citizenship 

There must, of a necessity, be a plurality of. classes in every 
nation. The varying intelligence of the people, the different races 
comprising the citizenry, and the varying degrees of wealth, 
inherited or acquired, create certain classes of the population, 
who have the right to expect the encouragement and protection 
of a benevolent government. Hence all legislation should have 
reference to its effects upon all classes concerned. There is no 
more repressive influence in a nation to individual aspiration 
than what is known as class legislation. It breeds suspicion and 
contempt for constructive statesmanship and finally inspires a 
rebellious spirit. The flat of the government, whereby one class 
of citizens is empowered to nullify the natural law of supply and 
demand, and, by enhancing the price of the necessaries of life, 
to rob their fellow-citizens of the benefits of a natural competi- 
tion, is a rank injustice and smacks of administrative tyranny. 
Under a beneficent form of government all natural laws of trade 
are protected, to the end that all classes of the citizenship may 
pursue, without artificial restraint, their proper and natural 
course of development. Nor should one class be legally closed 
against another. It is one of the duties of government to open the 
way of promotion to every worthy and aspiring citizen and to 
encourage him, in every rational manner, in his laudable ambi- 
tion. It is an inherent right of the citizen, of whatever class, to 
be permitted to advance to higher stages of usefulness whenever 
he shall prove himself worthy of the advancement. 

It would seem to be proper that where one class of citizens see 
fit to organize or combine themselves into a body for a special 
industrial purpose, the government should provide the laws under 
which that organization is to be effected and operated, since its 
operations must affect the welfare directly or indirectly of all the 
other classes: and when one class conflicts with another class, 
the government, through proper courts of arbitration, should use 
the authority vested in it to reconcile them, in order that the 
general welfare may not be impaired or retarded. To intimate 



Functions of Democracy 1 5 1 

that a sovereign state has no such power is to confess its imbecility 
and failure. Every question which may arise among the classes 
of population does come within the purview of the authority and 
function of a benevolent state and should be settled by it in ac- 
cordance with the demands of strict and impartial justice. If 
the state has the right to compose differences between individual 
citizens, it has the right to reconcile differences between the 
corporate individuals of the community. There is no difference 
in the principle but only in the extension of the application of 
the principle. Under present forms of governmental administra- 
tion it is proposed to apply the principle to the individual citizen, 
but not to the corporate or collective citizen. Herein lies the 
error, injustice and danger of those economic systems which, 
for any reason, ignore the principle of an active and determining 
arbitration. If the sovereign state has the right to use its compul- 
sory power to settle differences between individual citizens, it 
has the unquestionable right to use the same authority in settling 
differences between corporate or collective citizens. In this manner 
only can abuse of power be prevented, and the community be 
properly safe-guarded against the unjust, grievous and ruinous 
results of class conflicts. 

Ill 
Government Should Regulate the Franchise 

One of the most far-reaching functions of a state, through its 
government, is the granting and regulation of the franchise. In 
every state, except the despotism or absolute monarchy, the co- 
operation and sanction of the people in constructive legislation 
are sought. This can only be secured by the popular vote which 
registers the popular will. The franchise is, therefore, a most sa- 
cred power, since it may either defend and support the state, 
or steadily undermine its fundamental principles. It is, then, a 
matter of great moment upon whom it is bestowed. This power 
should only be confided to such as are in perfect harmony with 
the national ideals and aspirations. To confer it upon those out 
of sympathy with these ideals is to jeopardize the hopes and ambi- 
tions of the nation. For this reason it is unwise to grant this 
sacred right to any adult of foreign birth, as it is impossible for 
that foreigner to divest himself of the ideals of his native country, 



152 Man's Ancient Truth and Its Place in Democracy 

implanted as they have been from his early youth. All foreigners, 
over twelve years when admitted, and all children of foreigners 
educated in the country of parental nativity, should be refused 
the franchise, as they can not but be imbued with foreign ideals. 
Only the offspring of foreigners, under twelve years of age when 
admitted and educated in the schools of the adopted country, 
should have the right of franchise in that country. 

The purity of the ballot should above all other considerations be 
preserved, and every citizen, native or foreign born, who defiles 
his ballot by bribery or other corrupt practice should be disfran- 
chised and severely punished by imprisonment. 

No government official should be allowed to vote during his 
tenure of office. He should, under the law, be disfranchised on 
entering office and reinfranchised on leaving it. The temptation 
is too great to serve his own interest at the expense of the public. 
Moreover, the combination of such votes at the suggestion or 
command of a higher officer of the government, may defeat the 
will of the people. 

The pollution of the sacred right of franchise by offering or 
accepting a bribe should merit the severest punishment possible, 
since no practice could be more dangerous or fatal to the future 
interest of the state. Every safeguard should be thrown about 
this sacred privilege to see that it is properly used, as it is at once 
the most honorable and the most potent that a free and inde- 
pendent community can bestow upon its citizens. It is the flam- 
ing sword with which the citizen may assist in the defense of his 
country, or join with its enemies in its partial or complete over- 
throw. 

Equal suffrage is logical and reasonable, and when properly 
regulated must, in the nature of things, confer greater blessings 
upon the state than where the ballot is wielded by one sex. As 
both sexes are necessary to the development and happiness of 
the race, it follows that both should be equally interested in the 
functions of government. Equal suffrage must, therefore, be ulti- 
mately attained through the process of national development; 
but this desideratum can not be facilitated by an unwise agita- 
tion which creates antagonism, hostility and hatred between the 



Functions of Democracy 153 

sexes. Such unwise propaganda is not only perilous to the cause 
of double suffrage, but disastrous to the best interests of the race. 
The hostile attitude of one sex toward another is unnatural and, 
by generating mutual discord, must finally be fatal to the happi- 
ness of the home, the spring and fountain of all orderly govern- 
ment. 

IV 

Another Fundamental Function of Government is the Organization 

and Maintenance of the Naval and Military 

Arms of National Defense 

So long as might makes right among nations, so long will it be 
necessary for the wise and provident state to provide for its defense 
against powerful and rapacious members in the family of nations. 
This is vital to the very existence of national independence. To 
this end, every resource of the state, political and industrial as 
well as military and naval, should be organized and prepared 
to do its part in the great cause of national security at the least 
cost of time and money. Every citizen, male and female, old and 
young, should be trained and ready to perform the particular 
part assigned in the conflict for national preservation. 

This training of the masses should be had in the public schools 
and the great state universities, while the education required in 
the higher officers should be afforded by the great national military 
and naval academies broadened and enlarged to meet every 
demand. 

Hand in hand with this popular military and industrial train- 
ing should go the thorough inculcation of the doctrine of the 
blessings of peace and good will among the nations of the earth. 
The pupil should be taught the horrors of war and the glory of 
peace, and the necessity of avoiding the one and favoring the other 
whenever such action is at all possible. He should be taught to 
antagonize offensive or aggressive war, and should be instructed 
to favor war for principle or defense only. In this manner, the 
military spirit will be obviated, and the sentiment of patriotism 
be greatly accentuated. To proceed along the path of national 
development, ignorant or disregardful of the perils which lurk 
along the pathway of the growing and enriching nation, is a gigan- 



154 Man's Ancient Truth and Its Place in Democracy 

tic error and suicidal folly. For the citizenry of a free and inde- 
pendent state to be prepared to defend that state against unjust 
invasion of its rights does not mean aggressive or offensive war 
but a sane and rational precaution against national immolation 
upon the altar of foreign ambition and greed. National defense, 
like individual self-defense, springs from the heart of nature. 



Another Great Duty of the Nation, Through its Government, is to 

Maintain a Proper Relation in the Great 

Family of Nations 

No nation can live to itself alone. The modern bonds of inter- 
course among nations render the isolation of any particular 
nation impossible. Every nation is thus more or less dependent 
upon every other whether it wills or no. How important, then, 
that cordial and friendly relations should characterize the mutual 
conduct of governments. It is the chief duty of every state to 
foster the happiness and progress of the citizen. This duty is 
defeated by the waging of destructive war, except in the emer- 
gency of national defense or in the protection of a great principle ; 
but is favored and facilitated by a harmonious and friendly co- 
operation of the world's powers toward this end. This friendly 
co-operation will be attained only when frankness, truth and jus- 
tice characterize international relations, and mutual confidence 
is thereby established among the world's commonwealths. It is 
right, then, that every nation should maintain a frank and im- 
partial attitude toward every other and avoid all subterfuge and 
hypocrisy in its international dealings. There cannot be any 
effectual international co-operation in the interest of peace and 
good will so long as there is international suspicion and distrust. 
Mankind will have to require fair dealing on the part of govern- 
ments, if it is ultimately to enjoy the blessings of a lasting peace, 
steady progress and perpetual liberty. 

To the end that devastating war may be banished from the earth 
and the blessings of perpetual peace be secured to mankind, 
every nation should join with freedom and fairness every other 
in a peace and good will league, binding itself to use its strength 
and wealth to suppress lawless tendencies and warlike aspirations 



Functions oj Democracy 155 

wherever and whenever they may arise. Such a league of nations 
in the interest of peace and progress could not fail to secure far- 
reaching results in the advancement of the world's affairs. 

In regard to the peculiar administrative form this league should 
assume, it is clear that it must spring from the benevolence and 
wisdom of the agents selected to formulate it ; but it would appear 
that the great purposes of such international federation could be 
best assured through adhering to the following principles: In 
every well ordered state the citizen is required to submit his dif- 
ferences to an impartial tribunal. He is not allowed to run amuck 
and disturb the calm and serenity of the community; but must 
rely for justice in his cause upon the authorized tribunal; and 
when that tribunal has reached its decision, the police power of 
the state enforces it. This happy condition of things grows out of 
the undisputed authority of the state, based upon the right of 
the majority as expressed in constitutional law and the obligation 
of the citizen to obey. 

This principle, so essential to the lawful well-being of the state 
and the happiness of its people, should be extended in its applica- 
tion to effect the welfare of the sisterhood of nations. Why should 
a nation be permitted to run amuck and destroy the calm and 
serenity of its neighbors, and overwhelm the peace of the world? 
What, after all, is a national tribunal but a court of arbitration? 
An international congress, composed of a delegate from each of 
the civilized states of the world, could be called to effect a per- 
manent international confederacy for the purpose of promul- 
gating the doctrine of amity among nations and securing the 
blessing of perpetual peace ; and such a congress could be em- 
powered to draft a constitution for the government of such a 
confederacy and thus bind the world to a perpetual and uni- 
versal peace, by providing for a great court of international ar- 
bitration in which all international differences could be adjudicated. 
Such a constitution could provide for the domicile of such a court 
by the purchase of a suitable site near the center of civilization 
where it would be free from the entanglements of national poli- 
tics and where a great international capital could be founded, 
and fitting capital buildings, including proper residences for the 
arbitrators, be erected. 



156 Man's Ancient Truth and Its Place in Democracy 

This constitution, by conferring upon the arbitrators the cli- 
max of human dignity and making the position sufficiently 
munificent to meet all the just demands of the social life which 
would necessarily spring up around such a capital, would remove 
from those officers all incentive to unjust action, especially were 
they elected or appointed for life. 

Again, this constitution could provide for one arbitrator from 
each of the great races of the earth, Anglo-Saxon, Teutonic, 
Latin, Slavonian, and Mongolian, and for the manner of their 
selection, and impeachment and removal in case of incapacity 
or misbehavior; and provide for ample police power in the form 
of naval and land forces, resident at the capital and completely 
under its control, to quickly enforce the court's decrees. 

This constitution could also provide for universal disarmament 
whenever the said court of arbitration should be ready to begin 
its operations; and establish a system of international espionage 
to see that no nation armed unawares, and, in such case, provide 
for its speedy suppression. This court, in such circumstances, 
should have the authority and possess ample police power to quickly 
overrule, or, if need be, overpower any nation evincing an inclina- 
tion to disturb the world's peace, and, to this end, the court 
should be empowered to call, if necessary, upon the confederated 
nations for any additional forces required, such forces to be 
pro-rated among the nations according to their wealth and popu- 
lation. 

Moreover, inasmuch as ecclesiastical political ambition has been 
in all ages a fruitful source of national and international strife, 
and will probably continue to be unless properly restrained, such 
an international constitution should prohibit such practices under 
the penalty of perpetual banishment of the offending sect from 
the country wherein it has exercised its pernicious activity. 

Again, the constitution of such a world's peace confederacy 
could provide for the support and maintenance of the confederacy 
by pro-rating the expense among the nations of the earth, so that 
all could enjoy the blessings of peace without being impoverished 
through futile individual efforts to secure it. 



Functions of Democracy 157 

By some such system, properly wrought out by the wise states- 
manship of the age, the world would be enabled to convert its 
battleships into merchant vessels, its engines of destruction into 
those of construction, to dismantle its fortifications, disband 
its armies, and to turn its warlike energies from the channels of 
ruthless devastation into those of prosperity, progress and peace. 
Such a benevolent system would avoid wholesale human slaughter 
and secure the blessings of universal peace, liberty, equality and 
fraternity among the races and nations of the world, and expe- 
dite the final settlement of the huge war debts now heaped upon 
the bent shoulders of weakened mankind. 



CHAPTER XIX 

Functions of Democracy — Continued 

I 

Another Most Important Function of Government is to Guarantee 

to the Citizens Religious Liberty, so Long as these 

Practices Are Not Contrary to the 

Public Weal 

As under the demands of the Divine Government every man is 
made individually responsible for his acts, so he has the inalien- 
able right to worship an all-wise Providence according to the dic- 
tates of his own conscience and his own concept of duty, without 
the intervention of any other directing force. Holy Writ, which 
is intended to be a guide to man's faith and practice, and the pre- 
cepts of nature, revealed through a philosophical study of the 
universe, constitute the only sources of man's spiritual inspiration; 
and to these he must tenaciously cling. No man or system has 
the right to intervene in his sacred reflections, but must leave 
him to his own meditations. Only encouragement may be offered 
him in his great search for truth. He alone must find it. Hence 
the effort of ecclesiastical systems to control the policies of a state, 
with a view to the ultimate dictation of the religious belief of the 
citizen, is unwise, unjust and unethical, and, in the very nature 
of things, contrary to the mandates of Divine Government. 

It is the inevitable duty of the government, then, to energetically 
oppose all such attempts to interfere with the freedom of reli- 
gious worship of the citizen, so long as such worship does not 
tend to subvert the public tone and welfare. It should resent 
with undisguised severity any effort of ecclesiasticism to inter- 
fere in the administration of the affairs of the people with a view 
to demanding their first allegiance to the Church rather than to 
the state. It should unequivocally repulse such action as unjust, 
meddlesome and malicious. To these baneful tendencies the pa- 
triotic citizen cannot be indifferent without nullifying the import- 
ance of his franchise. 



Functions of Democracy 159 

II 

While it is a Sacred Duty of Government to Enforce the Law and to 

Prevent Infractions thereof, it Must Do so Under the 

Dictates of Strict and Impartial Justice 

One of the most destructive influences to the contentment and 
happiness of the state is the injection of favoritism into the en- 
forcement of the law. To enforce the law in one instance and to 
relax it in another, in the desire to punish one citizen and to favor 
another, works a practical nullification of the law. 

Again, in its well-meant endeavors to punish the law-breaker, 
the state under existing methods often unjustly punishes his in- 
nocent family by depriving them of the support they enjoy at 
his hands. The state then loses sight of one of the great purposes 
of penalization, namely : to work a needed reform in the character 
of the culprit and to restore him to a useful life in the common- 
wealth, and too often treats him as a hopeless derelict incapable 
of any further beneficence to the community. Instead of exerting 
its power with this benevolent purpose in view, it limits its efforts 
entirely to the protection of the community against the infrac- 
tion of law, and to the relentless punishment of the offender, 
toward whose offense it, by its own neglect, may have largely 
contributed. Further, to protect the community against the per- 
petration of crime, a function of vast and unquestionable value, 
the state inflicts great suffering upon those who may be dependent 
upon the culprit for existence. It cruelly and most indifferently 
robs these innocent dependents of their only support, and thus 
paves the way for their future participation in the same crime, 
it may be, which consigned their unfortunate benefactor to 
oblivion. 

A wise and just system of penalization would contemplate not 
only the protection of the community against crime, but the future 
restoration of the culprit to a useful life, and the proper and care- 
ful consideration of the needs of his innocent dependents. These 
three great desiderata could be best secured by the establishment 
of large penal institutions and reformatories where the inmates 
might be employed in useful service to the state, for which they 
may be compensated at the same rate of wages commanded 



160 Man's Ancient Truth and Its Place in Democracy 

beyond the prison walls by the same character of service. These 
wages, after the deduction of the expense of the criminal's upkeep, 
should be paid over by the state to those formerly dependent upon 
him. In this manner, not only may the culprit in most instances 
be reformed and returned to an honorable and useful life, but his 
family, or those dependent upon him, may be provided for by a 
benevolent state. 

Beyond the initial expense of construction and equipment, 
such institutions, if properly conducted, . would cost the state 
but little in comparison with the good effected; for the products 
of this labor could be marketed by the state at home or abroad 
at the market price for the same commodities from free institu- 
tions. Thus there need be no hostile competition between free 
and prison products, unless the free products seek to unfairly 
monopolize the market by unlawful combines and thus oppress 
the people, in which case prison products would act as a whole- 
some and salutary check. 

This penal system should apply in all crimes and misdemeanors 
requiring imprisonment, and, in the case of drug and alcoholic 
addicts, the offender should be managed with especial reference 
to his ultimate complete recovery. To this end, he should remain 
in confinement under constant supervision, until competent 
medical authority shall pronounce him cured, when he should be 
restored to a useful life in the community. Nor should the state 
abandon its unfortunate here, but should exert itself to secure 
for him useful employment beyond the prison wall that he may 
continue to support those depending upon him, and thus remain 
in that peaceful frame of mind so essential to an ultimate return 
of strength and solidarity of character. 



Functions of Democracy 161 

III 

Another Important Function of Government is the Enactment of Laws 

for the Proper Regulation of all Public Utilities and Industrial 

Combinations, as long as they Remain Private Enterprises, 

to the End that these Institutions shall not, through Pool 

or Trust Combines, Defeat the Operation of the 

Natural Laws of Trade to the Detriment 

of the Public Weal 

In the enactment of such laws, due regard should be had to 
the wise and just treatment of all interests concerned. No favor- 
itism should, under any circumstances, be countenanced. Such 
laws should contemplate not only the welfare of all interests in- 
volved, but that general harmony and balance so necessary to a 
happy and normal state. By a faithful discharge of this function, 
or by its neglect, a state may foster the happiness of its people 
or bring upon them a train of woes and unspeakakle calamities. 

IV 

Another Very Vital Duty of Government is the Guarantee of a Free 
Press and Free Speech 

Human progress is possible only by an interchange of thought 
expressed by word or letter. Through this interchange of thought 
new ideas are formed and applied to the needs of man, and thus 
the race proceeds onward in its mission. There is no more certain 
method of retarding human development than the suppression 
of free speech and a free press. These are the only avenues through 
which new and advanced thought finds expression in the affairs 
of the world. To restrain this freedom is to put a damper on 
human hope and aspiration — to confine the energies of man with- 
in certain prescribed limits fixed and ordained by the judgment, 
good or evil, of interested forces. The surest way to expose and 
cure an evil is to open it to the view of enlightened thought; for 
thus only may the race advance to higher stages of life. 

But freedom of speech and of the press should not convey the 
right to unjustly libel or to inflict irreparable or even temporary 
damage upon the character of a meritorious citizen, individual or 
collective: and all such questions should be impartially adju- 



162 Man's Ancient Truth and Its Place in Democracy 

dicated in the proper tribunals. The speaker and the writer 
should be compelled by law to keep within the boundary of truth 
and justice, and exercise due discretion in their utterances and 
written expressions. Government should, by legal enactments, 
clearly define libel; and the citizen who violates these laws, in 
public or private, should be penalized as the statutes may require. 
But speech and the press, under proper safeguards, must be free 
if the human race is to go forward in its development. No 
interest should be permitted to stifle these progressive agencies 
or to control, subsidize or otherwise direct them along prescribed 
and special channels of thought with a view to molding public 
opinion for ulterior purposes. Failure of the government to 
protect these benevolent forces can but invite ultimate disaster 
to the freedom of popular institutions. 

V 

One of the Most Useful Functions of Government is the Providing 

of Sufficient Revenue for its Proper Maintenance 

and Operation 

This duty is to be accomplished through a system of equitable 
taxation, direct or indirect. As direct taxation comes more im- 
mediately under the public notice and is therefore more likely 
to be unpopular, great caution should be exercised in its imposi- 
tion and collection. It should be based upon a just and equable 
assessment fixed with due regard to all interests, and honestly 
and promptly collected. Partiality in the assessment and collec- 
tion of taxes begets popular discontent and finally leads to a 
rebellious spirit. All interests, great and small, secular and eccle- 
siastical, should be compelled to bear their due share of the public 
expense. No industry, except the publicly owned utility, should 
be exempt from a fair system of taxation. To tax one industry or 
interest and exempt another is to unfairly distribute the burdens 
of state, and enables one interest to accumulate wealth at the 
expense of another. The same rigorous rule of justice should 
apply in all cases, as impartially to ecclesiastical as to secular 
interests. Ecclesiasticism can not, with fairness to itself, claim 
exemption from an equitable taxation. It thus imposes more 
onerous burdens upon less favored interests. Such claims are 



Functions of Democracy 163 

clearly unjust and out of harmony with the Divine Law. There 
can be no saving charity in increasing the burdens of others, in 
order to lighten one's own; and such an effort is especially repre- 
hensible in ecclesiastical institutions whose chief aspirations are 
expected to be the easing or lifting of the cares and obstacles from 
the pathway of man as he struggles onward toward his ultimate 
redemption. 

Further, the accumulation of such vast wealth by ecclesiastical 
institutions must eventually corrupt these institutions and lead 
to their final defilement and dissolution. It is impossible that the 
masses of impoverished mankind will indefinitely bear with 
patience these infractions of justice. A time will arrive when they 
will lose confidence in the altruistic pretensions of these institu- 
tions and change their character entirely. 

A benevolent and impartial government, then, will demand 
that every interest, secular and ecclesiastical, shall bear its proper 
proportion of the nation's burden and support, and that all 
property shall bear its part of the public expense according to 
its valuation, honestly and impartially assessed. 



CHAPTER XX 

Functions of Democracy — Continued 

I 

Moreover, it is One of the Duties of Benevolent Government to Provide 

Proper Homes and Reasonable Pensions 

for the Aged and Poor 

Providence is one of the rarest of human virtues; and it is the 
exception rather than the rule for the average citizen to provide 
for old age requirements. He is too much engrossed in meeting 
the wants and cravings of daily life to think of a distant old age — 
and yet he lives a useful life. He has done his part in the civiliza- 
tion of the day, and the world and mankind are the better for his 
efforts. But when, at last, and inexorable old age overtakes him 
he is, under present conditions, compelled to face the extremities 
of poverty and neglect, and only too often dies in need of the 
simplest wants of daily life. It does not relieve the dilemma of 
the government to affirm he was compensated for his labor; for 
material recompense can never fully satisfy the just claims of 
human brain and brawn — of human life, in reality — expended in 
the varied processes of modern civilization. He has spent his life 
chiefly in the effort to make his nation greater and better and 
received in return a mere pittance upon which himself and family 
have barely subsisted. When the time comes, in the natural course 
of things, when this citizen must lay his burden down — when 
old age has destroyed his usefulness — it is the duty of the govern- 
ment to provide for him and his aged dependent a comfortable 
home or a pension equal to the expense of his upkeep in such a 
home. It should be left to his discretion as to whether he will 
enter the home or accept the pension. Nor is the government 
to be held altogether guiltless in this citizen's poverty; for it may 
have failed to properly protect him from the rapacity of his more 
aggressive fellowcitizen. By certain class legislation, it may have 
permitted the more fortunate citizen to reduce the salary or 
wages earned by his less fortunate fellow and, simultaneously 



Functions of Democracy 165 

with this reduction, to raise the cost of living, until the honest 
but dependent citizen has been legally robbed of all the comforts 
and many of the necessities of life, to which he is most justly 
entitled. The government has thus been particeps criminis in the 
privation of its worthy citizen, and is bound by every demand of 
fairness to make amends by providing for his indigent senility. 

All such indigent homes should be made as comfortable and 
happy as the circumstances will permit; and to this end, they 
should all have industrial departments attached where simple 
employment may be provided for those of the inmates desiring 
it, and corresponding compensation offered, so that small amounts 
of currency may be earned by the inmate to secure those many 
little daily requirements so needful to real comfort. This indus- 
trial employment should not be compulsory, but left entirely at 
the option of the inmate. Not all like to work, while many can- 
not be content without it. These homes should meet the needs 
of all. Plain and suitable daily comforts should be provided and 
competent medical service afforded. Proper religious privileges 
should be secured, and all sects be allowed to officiate on equal 
terms. No favoritism should be extended one sect over another, as 
such practice would adversely affect the wellbeing and happiness 
of these institutions. 

The simple products created by the industry of these homes 
could be marketed, wherever possible, to reduce the expense to 
the state of their maintenance. Some such system of caring for 
the senile indigent would rob approaching old age of much of its 
anxiety. 

II 

It is the Duty of an Efficient Government to Own and Operate All 
Suck Public Utilities as the Postal, Telegraph and Tele- 
phone Services, in Order that the Citizen and 
State May Derive Therefrom the Tidiest 
Benefit at the Least Expense 
and Inconvenience 

The state should facilitate social, industrial, economic and 
commercial intercourse among its citizens, and, to this end, should 
see that the machinery designed for these purposes is free from 



166 Man's Ancient Truth and Its Place in Democracy 

private and selfish control. Not only does the social, industrial, 
political and commercial advancement of the citizen and state 
depend upon the efficiency of these services, but the very preser- 
vation of the nation itself is vitally affected. Not all citizens are 
patriots. It is not what they should be but what they really are 
that weighs in the balance of international warfare. To permit 
these public services to remain in the possession and control of 
private interests of uncertain character, is, therefore, to invite 
national disaster. To allow these utilities to remain in the owner- 
ship of private companies, composed in many cases largely of 
aliens, and to trust their efficient operation in time of national 
peril to disinterested or even inimical influences, is the climax 
of governmental folly. Nor is it much wiser for the government, 
in time of need, to take over these privately owned utilities and 
attempt to operate them with any degree of success. Lack of 
experience in such ventures would compel the government to 
accept the practical organization of the company along with the 
employees and, in such circumstances, the dilemma is not re- 
moved, but the same danger exists as in the case of private con- 
trol ; for it must be evident that many of the employees, especially 
those of foreign sympathies, looking to their future welfare and 
employment, will remain under the invisible government of their 
former employers. The government ownership and operation of 
these utilities thus becomes a national necessity and duty, and, 
beyond the primary outlay, would inflict no expense upon the state 
but, on the contrary, under proper management, would become 
generous sources of revenue. 

Ill 

Further, it is the Duty of the Sovereign State to Own and Operate All 

Transportation Facilities Within its Borders, 

and from its Coasts 

To leave its citizenry at the mercy of the rapacity of domestic 
or foreign transportation companies is not the part of the duty 
of a benevolent government. Such agencies, left to their own 
inclination, will unduly enhance the expense of transportation, 
which will promptly be added to the cost of living and thus 
unjustly increase the burdens of the people. Moreover, the same 



Functions of Democracy 167 

disadvantage to the state, in time of urgent necessity, will result 
from privately owned transportation facilities as from privately 
owned communication facilities. To remove these dangers to 
the state and injustice to the people, government ownership and 
operation of all railroad, river and ocean transportation facilities, 
concerned in the carrying trade of the nation, becomes an ulti- 
mate necessity. This will necessitate government dredging and, 
when necessary, dyking and quaying of navigable rivers and 
ocean harbors, utilized in the nation's domestic and foreign com- 
merce. Every navigable river of the nation becomes at once an 
an asset and liability of the government. It is a governmental 
asset, because it is one of the nation's arteries of commerce to be 
used by the citizen in travelling from one part of the country to 
another, and to transport from one point to another in the nation 
those commodities he requires in his daily life. It is an asset, 
because it belongs to the nation and is a source of revenue. It is 
a liability, because it is clearly the government's duty to improve 
it and develop its usefulness. It is also a liability, because it is 
the government's duty to protect the citizen living along the 
banks or residing on its alluvial or flood plain against the destruct- 
ive effects of high water. It must be evident to every reflective 
mind that inasmuch as the government claims ownership and 
control of the great navigable rivers, it is duty bound to keep them 
within their banks and to protect the riparian citizens from the 
disastrous effects of periodical overflows. To encourage the in- 
dustrious citizen to reside on the flood-plain of the river, and to 
tax him for the state's support, and lead him to expect profitable 
returns on his labor through the protection of a beneficent state, 
and then to abandon him to the mercy of the destroying flood, 
which it was the plain duty of the government to prevent, is one 
of the most obvious and remarkable instances of governmental 
neglect or imbecility in the annals of civilized mankind. Indeed, 
such a condition of affairs is so unthinkable as to be actually 
unsusceptible of debate. A government, which refuses to accept 
such clear responsibility to the citizen, confesses its impotence or 
deadening impecuniosity, or descends to the level of undignified 
subterfuge and insincerity. 

If it is the duty of the state to own and control the navigable 
waterways, it is likewise its duty to own the transportation facili- 



168 Man's Ancient Truth and Its Place in Democracy 

ties to be operated on these waterways. It would be as reasonable 
to expect the government to own the railroads and permit the 
rolling stock to be owned and operated by private companies. 
It is illogical to divide this responsibility. It must, of necessity, 
lead to an embarrassing confusion. What right has the citizen of 
one political division, or community, to arrogate to himself the 
authority to control the transportation facilities for all the other 
communities, and to divert these instruments for the public 
good to his own private profit? If he is permitted to own and 
control the railroad, river and ocean transportation facilities 
along with the telegraph and telephone, he might as well also 
become the benevolent and disinterested owner and operator of 
the postal service. But all these functions fall within the purview 
of national sovereignty and should be exercised by a wise and 
benevolent government in the interest of all the people. The 
usual argument that government ownership of these utilities 
would strike a fatal blow at individual initiative is puerile, since 
it must apply in each instance. Yet the government owns and 
operates the postal system without perceptible injury to indi- 
vidual initiative, if we can accept individual achievement in other 
fields of activity as an indication of individual initiative. There 
is a sufficiently broad scope in all the other departments of human 
industry, which naturally fall within the province of individual 
endeavor, to claim the highest and most ambitious material 
efforts of man. It must, then, be clear that the ownership and 
control of all these facilities, vitally affecting the interests of the 
state as a whole, become a part of the function of the sovereign 
power and should be exercised for the benefit of all. For the 
private citizen to aspire to the control of such functions marks a 
dangerous stage in the development of individual ambition and 
audacity, and proclaims the arrival of the hour when the proper 
curb should be placed upon such abnormal aspirations. 

It is an acknowledged duty of government to dredge and quay 
all the harbors of the country to the end that its foreign and coast- 
wise trade may be encouraged and developed. But is it not also 
the duty of the government to own and operate its own merchant 
marine? To maintain its harbors and not own its vessels is equiva- 
lent to the man who builds and maintains a commodious garage 
for his neighbor's vehicle, making only a nominal charge for this 



Functions of Democracy 169 

convenience, while paying the neighbor an exorbitant tariff for 
the use of the vehicle. The logical course would appear to be for 
the government to own both the harbors and the merchant marine, 
since both are equally concerned in the foreign transportation of 
its varied commodities, and even in its defense. In this way, the 
vast expense of transporting domestic products to foreign markets 
in foreign bottoms would be saved in profits to the people, and 
thus not only would the nation's wealth be greatly increased 
but also the tax-paying power of the people, which would become 
available in great national emergencies. Further, government 
ownership of the merchant marine would obviate foreign steam- 
ship combinations against the nation's importers and exporters, 
which, in many instances, deprive national enterprise of much of 
its justly earned profits. The government owned merchant marine 
would not only safeguard the nation's commercial interests, but 
would greatly add to its naval power by providing a large number 
of fast and compactly built steamers which could be armed and 
commissioned as auxiliary cruisers, scout ships and commerce 
destroyers. 

IV 

Moreover, An Efficient Government Will Seek to Foster and Encourage 

the Rational Development of All its Industries, 

Especially that of Agriculture 

Agriculture forms the base of the industrial pyramid and can 
not be neglected without endangering the superstructure resting 
upon it. Every national interest must find its ultimate success 
in a prosperous agriculture. Hence every effort of the government 
should be directed toward building up and maintaining this fun- 
damental industry. Every advanced government should have an 
agricultural department located at the capital, whose sole duty 
should be to look after the interest of the farmer in the various 
sections of the country. This department should be the center of 
a system of agricultural experimental stations in the various 
farming districts of the nation, whose duty should be not only to 
ascertain by expert experimentation what products are best adapt- 
ed to and most profitably grown in that particular region, but 
also to furnish regular weather reports for the safeguarding of 
farming interests, and to directly instruct the farmers of the region 



170 Man's Ancient Truth and Its Place in Democracy 

in the best methods of cultivation. Attached to these institutions 
should be competent banking facilities for effecting farm loans 
at the lowest rates of interest and on the best terms of payment. 
Moreover, the government should undertake suitable highway 
building throughout the country, and establish an effective rural 
freight and express service. Everything should be done by 
way of developing the educational, postal, telegraph, tele- 
phone, highway, freight and express facilities to bring rural life 
at least to an approximate equality with city life in these several 
modern conveniences. When, under these stimulative advantages, 
rural life is made more pleasant and comfortable, the exodus from 
farm to city will be checked if not reversed. Agriculture will then 
become scientific and profitable, and rural prosperity will quicken 
and vivify all other industries and interests. 

V 

Government Should Enact Such Legislation as will Effectually 
Maintain the Natural Relationship Among the Various 
Industries, so that Each will Develop Along 
Natural Lines and Not be Impeded 
by Artificial Obstructions 
To legislate to obstruct or to hinder the operation of the natural 
laws of trade, so that one group of citizens may accumulate wealth 
at the unjust expense of another, is the most ruinous class legis- 
lation and must sooner or later be attended by disaster to the 
general prosperity. To frustrate all attempts of the citizen at 
selfish aggrandizement, the government should rigorously penalize 
all combines, trusts or pools, creating an iniquitous monopoly in 
any particular industry with a view to controlling the selling 
price of the commodity and the price of labor entering into the 
cost thereof, and should in all cases maintain a healthy operation 
of the natural law of supply and demand. 

VI 
Again, Impartial Government Should Regulate the Operations of 

Capital 
Capital is essential to the material growth of the nation. It is 
one of the great factors concerned in the development of the na- 
tion's material resources. It should, therefore, not be regarded 



Functions of Democracy 171 

in the light of an enemy to the public weal. It is one of the nation's 
greatest blessings ; but, like every other potent agency, it may be 
beneficial or injurious to the nation's welfare according to whether 
or not it is properly controlled. Vast accumulations of unregu- 
lated capital only too often, by vicious combinations and the selfish 
control of legislation, become a menace to popular liberty and 
the impartial administration of public affairs. If left to its own 
caprice, it often corrupts the public official and distorts public 
justice to ulterior and selfish ends. It should be the concern of 
government to prevent such dangerous aggregations of the nation's 
wealth in the hands of the few, and to effect a more equable dis- 
tribution of the nation's comforts among the people. Not only 
do these vast aggregations of capital by groups of citizens impov- 
erish the masses of the people by denying to them what properly 
belongs to them, but they corrupt, through enervating luxury, 
the capitalists themselves. These unfortunates, lured on in the 
pursuit of happiness by their vast wealth from the satisfaction of 
one appetite to another, are generally led into a life of dissipated 
luxury fatal alike to exalted character and human sympathy. 
Furthermore, they establish an example of extravagant life, 
which finds its way ultimately into the daily life of the people, 
and the whole nation then becomes luxurious and extravagant 
and degenerates into a careless, time-serving and pleasure-loving 
community in whom all the higher sentiments are ignored. The 
nation is then led from the simple, plain and noble life, so essen- 
tial to a healthy national growth and prosperity, into one of excess 
and final dissolution. 

"Ill fares the land, to hastening ills a prey, 
Where wealth accumulates and men decay" 
It must, then, be one of the chief duties of government to pre- 
vent these dangerous accumulations of wealth, both in the inter- 
est of the citizen and the public at large. To this end, the govern- 
ment should fix the limit of healthful and ample fortunes and pro- 
hibit their combinations to destroy the operation of the natural 
laws of trade in the effort to control the price of the labor or mate- 
rial required in the various enterprises, and should extend its 
just and benevolent regulative supervision over all combinations 
of capital having for their object the proper development of the 
nation's resources. 



172 Man's Ancient Truth and Its Place in Democracy 

In restricting fortunes within the safe limit, ascertained by 
proper and painstaking investigation, the government must have 
recourse to taxation — the only reasonable method at its disposal. 
A graduated income tax could be levied and so adapted to the situa- 
tion that all fortunes above the legal limit would be absorbed by 
the government and applied in the construction of public utili- 
ties, public improvements and old age pensions and insurance, 
etc. In this manner the industrial genius of the citizen could be 
turned to the advantage of the general welfare by enabling the 
government to provide employment for the idle in the building 
and thorough equipment of the public utilities and improvements 
demanded by the comfort of the people, and old age pensions 
and industrial insurance so essential to the comfort and well- 
being of the unfortunate citizen; and to prevent the discourage- 
ment of normal individual aspiration and zeal, the government 
could create a graded honor list for those citizens who have best 
served the state in this capacity. Such an honor list would become 
a part of the national archives and redound to the historical 
advantage of the citizen and his posterity. This would afford 
ample incentive to the patriotic citizen to continue his exertions 
along his chosen line of employment. Men must labor to be happy 
and what better can they do, after providing for their own ample 
welfare, than to serve their nation and be thenceforth enrolled 
among the benefactors of their countrymen? But this much 
desired desideratum presupposes the proper education of the citi- 
zenry in all that appertains to a citizen's love of country. A 
system of public education which develops the selfish nature of 
the citizen and teaches him that his chief aim in life should be to 
consider under all circumstances his own selfish purposes, can never 
incline him to national altruism, nor enable him to appreciate 
such an attitude in others. But under a system of broad education 
of both head and heart all these reforms or evolutions of govern- 
ment are possible to a people who desire them. 



CHAPTER XXI 

Functions of Democracy — Continued 

I 

The Rational Regulation of Labor Clearly Comes Within the Province 
of the Government 

Labor and capital are the two great factors in the production 
of the nation's wealth. Nothing but the air and sunlight is free 
to man. Everything else must be brought to him by his own or 
the labor of others. Every created necessity of man has been pro- 
duced by the union of capital and labor. It must be clear, then, 
to the rational mind that these two factors of man's happiness 
and comfort should be thoroughly regulated by a benevolent 
government. The interest of both finds its chief support in a 
mutual understanding and accord. These two great factors of 
the world's wealth are mutually dependent and should co-operate 
harmoniously in their respective fields of influence. What could 
capital accomplish without labor, or labor, without capital? Ties 
of closest amity should unite them in their service to the world. 
Any unfriendly tendencies arising between them should be thor- 
oughly and honestly investigated with a view to correction be- 
fore dangerous obstacles to their peaceful relations arise. Govern- 
ment falls far short of its full duty to the nation when it views with 
indifference the rise of hostile sentiments between these two fac- 
tors, and proclaims its imbecility or cowardice when it refuses to 
exercise the authority, vested in the sovereign state, to control 
and regulate these forces and to compel them to compose their 
differences in the interest of themselves and the nation at large. 
Hostile clashes between capital and labor must become a proper 
subject for governmental adjudication. The disturbance of the 
natural relations existing between employer and employee does 
not concern these two beneficent forces of civilization alone, but 
affects the whole nation and subsequently the whole world. In 
all such disorders the wise and benevolent government will act 
with judicious courage to bring about a just and impartial settle- 
ment of the trouble in the interest of all affected. 



174 Man's Ancient Truth and Its Place in Democracy 

These differences can only be composed through just and bene- 
volent legislation courageously and impartially enforced. It is 
illogical to permit two classes of the citizenry to disrupt the peace 
and harmony of the entire nation. Every class must be subser- 
vient to law. The reverse ushers in the reign of destructive anarchy. 

In creating corrective legislation it will be necessary first to 
place both interests on the same legal basis. To do this, a national 
corporation law should be passed for individualizing all organiza- 
tions, to which all capitalist and labor combinations should be 
made equally subservient. In this manner, the various bodies 
of these great interests would be constituted legalized individuals 
capable of suing and being sued. With these two interests con- 
verted into corporate individuals, each being legally responsible 
to the other in all matters pertaining to their business relations 
the next legislative step could be taken by passing a compulsory 
arbitration law and creating an arbitration court into which the 
differences of the corporate individuals could be brought and 
adjudicated. And since the subject of wages has always been the 
chief bone of contention between capital and labor, the subject, 
in any case arising, should be thoroughly and honestly investi- 
gated, and judgment rendered accordingly. To make the investi- 
gation fair and complete, the court could demand the surrender 
of the bona fide books and records of any company in question, 
in order that the matter of its expense and profits may be deter- 
mined. And any company imposing upon the government by the 
surrender of fictitious books or false records should be penalized 
in both fine and imprisonment. No firm should be entitled in 
any case to greater profits, after all the expenses have been de- 
ducted, than the legal rate of interest in the state of its domicile. 
Nor should it be entitled to this, if the labor employed should be 
found to be pauperized by insufficient wages. 

Likewise, the court could investigate the character of labor, 
the cost of living to the laborer, the cost of educating his children 
and maintaining his family in respectability, and his right to put 
aside something for the future, and fix the wages accordingly; 
but in no case to fix a rate which would be destructive of the 
industry in which it is employed. To destroy the industry by- 
forcing it to pay ruinous wages would be to destroy the only hope 



Functions of Democracy 175 

of labor — would be to murder its best friend. Reasonably and 
dispassionately considered, labor is entitled to more of the pro- 
fits of industry than capital. Capital is only the dead instrument 
in the hands of vital creative energy. It is the product of past 
labor. By itself, it is as dead and useless as the carpenter's ham- 
mer on the ground beside him. The hammer, useful as it is, will 
never of itself drive the nail. It must be impelled by the brain 
and brawn of man, to fulfill its true functions. So it is with capital. 
Of itself it can never create one dollar of wealth. It must be em- 
ployed and directed by the vital energy of the brain and brawn 
of man before it can enter into the creation of the nation's wealth. 
It is just and right, then, to conclude that after the varied expenses 
of the busy industry have been deducted, capital should be satis- 
fied with a reasonable interest, and all the rest of the profits 
should go to the vital energy which created them. This conten- 
tion appears to be indubitable. In this way, would each factor 
of wealth receive its proper share of the profits of industry, and 
mutual harmony be encouraged and perfected. Herein lies one 
of the most important obligations of wise government, in bring- 
ing about through broad and liberal education and legislation a 
recognition of the mutual dependency and interest of the two 
principal forces of civilization. 

To the end that the creative power of labor may be duly en- 
couraged and protected, every nation should have an efficient 
Labor Department, domiciled at the Capitol, whose duty it should 
be to watch over and safeguard the interests of labor, in order 
that it may perform untrammelled its function in an advancing 
civilization. 

II 

Moreover, the Laboring Man Should be Protected by Governmental 

Intervention Against Death or Injury by Dangerous 

Machinery, With Which His Employment May 

Bring Him Into Daily Contact 

He is compelled to labor to meet the needs of himself and family, 
and in this labor he also faithfully serves the community at large. 
All dangerous machinery, with which he is concerned, should be 
guarded as much as possible by life-saving devices, and when 



176 Man's Ancient Truth and Its Place in Democracy 

these precautions and the proper sanitary measures have been 
neglected, the owner of the plant should be penalized and held 
responsible in suitable damages to the employee. 

Ill 

Government Should Provide Industrial Insurance 

Again, government should provide industrial insurance covering 
all occupational diseases and unavoidable injuries. When an 
employee has devoted much, or perhaps the larger part of his life, 
in faithful discharge of duty in any line of work, and finally 
succumbs to its destructive effects, he should be properly cared for 
during the continuance of the disability. The government should 
secure this protection by providing a fund for the purpose to be 
managed under proper insurance methods ordained by national 
law. Such industrial insurance should be under the direct con- 
trol of the government and not under the capricious administra- 
tion of private industries. 

IV 



Government Should Fix the Hours of Labor of the Citizen 

This important matter should not be left to the selfish discre- 
tion of the employer who. only too often, takes advantage of the 
necessities of his less fortunate fellow- citizen to exact of him long 
and tedious hours of destructive toil, thus depriving him of the 
opportunity for recreation, rest and self -improvement. That 
governmental system is woefully lacking in wisdom and bene- 
ficence which permits the employee to be ground between the 
upper and nether millstones of avarice and necessity. It is truly 
a cowardly failure of government to allow one industrial factor 
to destroy another. It is the duty of government to be partial 
to neither but to protect both; and when this attitude is disre- 
garded, government has neglected one of its most important 
functions and justly deserves the execration of the citizen. 

The foregoing remarks are even more urgently applicable to 
child-labor. To legalize the destruction of the youth of the nation 
in the sweat-shop and factory is to sacrifice helpless innocence 
upon the altar of capitalistic greed. Long hours of unremitting 
toil in unsanitary industrial buildings, in many instances on scant 
food supply, will steadily undermine the health and vigor of the 



Functions of Democracy 177 

prospective citizen, and eventually fill the nation with degener- 
ates and criminals. No child can grow to a normal and useful 
maturity who is deprived of a sufficiency of pure air, sunlight, 
good food, rest and recreation, but must become a morose malcon- 
tent, ready at the slightest provocation to launch into desperate 
criminal undertakings. Thus must the nation sicken and perish 
through the agency of governmental infidelity or neglect. The 
violation of the natural laws of child-life can but be followed by 
ruinous consequences to the state. 

V 

It is an Important Function of Government to Establish and Main- 
tain an Efficient Civil Service System for the 
Selection and Retention of its 
Employees 

Every government should seek to secure trained employees. 
These can be produced only through proper education. All the 
highest officers of state should be elective, while the subordinate 
positions should be filled by competitive examinations with a 
view to securing the most proficient incumbents. The appointive 
power is wrong in principle, as it takes from the people the right 
to select their own servants. By what principle of right has the 
chief officer of state the authority to appoint all the principal 
incumbents below himself? It is clearly a relic of former abso- 
lutism. If it is wise for the people to elect a chief magistrate, it is 
equally wise for them to elect his assistants. The appointive 
authority confers too much power on the chief magistrate and 
only too often inclines him to abuse it in the effort to perpetuate 
his tenure of office. As the people are the repositories of all power, 
they should elect all important officers in their service, and pro- 
vide the law whereby less important positions may be filled by 
competitive examination. They should also exercise the power 
of recall, so that they may remove an incompetent or recalcitrant 
servant. In this way, officers of the government would be respons- 
ible directly to the people and could at any time be removed by 
them when deemed advisable. The civil service examination 
should be thorough and adapted to the employment in view, 
and in all cases should be fair and impartial. The incumbency of 



178 Man's Ancient Truth and Its Place in Democracy 

all civil service positions, irrespective of political faction or party, 
should depend upon efficiency and good behavior, and any re- 
moval for other reasons should be punishable by fine and dis- 
missal of the offender. It is not to be supposed that the entire 
nation would be required to vote on every district officer, but 
the election of such officer could be entrusted to the people 
of the particular district interested. 

In all elections the people should reserve the right to contest 
and correct error. Such a step should not be left to the initiative 
of the candidate, but the elective power, the people, should take 
the necessary action, as they are most vitally affected by the irregu- 
larity. Moreover, all candidates should be equal before the elec- 
tion law. No candidate should be the favorite of any particular 
interest. He should not be allowed to go farther than presenting 
his name as a candidate, and should be prohibited from going 
about the community immodestly proclaiming his own assumed 
qualifications and decrying those of his opponents. When once 
his name has been enrolled among the candidates, he should 
have no further action in the matter, but should await with 
patience the final decision of the electors. No vast campaign 
fund should be allowed, as it only serves to corrupt the elector. 
As the people are seeking the officer, they should defray all the 
expenses of the election, and no candidate should be required, 
expected or allowed to contribute toward such a public expense. 
All efforts to debauch the elector, or in any manner to pollute 
the ballot or to vitiate the election, should be visited by the 
severest punishment, including disfranchisement and a long term 
of imprisonment, or better still, by perpetual banishment from 
the nation. 



CHAPTER XXII 

Functions of Democracy — Continued 



Another Important Function of Government is to Provide a Safe 
and Elastic Circulating Medium 

This should be free from undue contraction and expansion, 
created and developed under government supervision and safe- 
guarded from the dictates of private interest. Such a circulating 
medium is what is known as money. Money is a medium of ex- 
change and a measure and standard of value; and, under present 
conditions consists of the precious metals, gold and silver. These 
two metals have been selected as money materials, because they 
more fully meet all the present requirements of a safe circulating 
medium. The requisites of such materials are a fixed intrinsic 
value, portability, homogeniety, durability, divisibility and 
recognizability. In addition to the metallic currency there is the 
representative money in the form of bank and government notes, 
and credit expediencies, as checks, drafts, bills of exchange, etc. 

When the circulating medium consists exclusively of the precious 
metals, there is great temptation to hoard and thus to withdraw 
them from circulation. To this extent, money fails in its function 
and becomes a plain commodity. But this withdrawal creates a 
corresponding scarcity of money, thus enhancing the purchasing 
power of the remaining units. This, in time, means dear money, 
high rates of interest and low prices for commodities. Moreover, 
the quantity of metallic currency must depend upon the quantity 
of the metals mined. But this is exceedingly uncertain, hence 
the value of the metals must fluctuate under the law of supply 
and demand. Then, again, their value depends upon the amounts 
of these metals required in the arts. This demand also fluctuates 
and still further renders unstable the value of these metals. It 
must be confessed, then, when due consideration is given to these 
facts, that gold and silver are not perfectly adapted as money 
metals, but they must be acknowledged to be the best materials 



180 Man's Ancient Truth and Its Place in Democracy 

at present available. When to their intrinsic value the fiat of 
the government is added, thus bestowing upon them also a money- 
value, their exchange value becomes much more stable and fixed. 

In view of the foregoing facts, it is clear that government 
should maintain absolute control over the creation and distibu- 
tion of the circulating medium; and all credit expendiencies, 
performing the function of money, should be under the super- 
vision of the central authority. These beneficent agencies and 
natioal exigencies should not be left to the caprice of private 
interest. When the gold and silver currency of the state is in 
the control of private enterprise, the temptation is very great to 
speculate in the circulating medium by contracting or expand- 
ing it to a dangerous degree, since by such a policy of alternate 
contraction and expansion with a corresponding increase and 
decrease in the purchasing power of money, the wealth of the 
nation may be gradually concentrated into the hands of a few 
citizens and the government become thenceforth a plutocratic 
tyranny. 

II 

Government Should Enact Rigorous Vagrancy Laws And Impartially 

Enforce Them 

When an able-bodied citizen, unless retired on sufficient com- 
petency, refuses to contribute his energy to the general welfare, 
to labor in some particular field of usefulness adapted to his talent 
and choice, thereby providing for the interests of himself and family, 
the government should take possession of him and force him to 
do his share of the nation's labor. He should be paid the same 
wages earned by like labor elsewhere, and after the expense of his 
upkeep has been deducted, this wage should be paid by the govern- 
ment to those depending upon him. And this punishment should 
continue to be inflicted as often and as long as he refuses to per- 
form the part of a useful and self-sustaining citizen. In this way 
only, may society be protected against the imposition and in- 
justice of the human drone. 

The government should compel every citizen of family to pro- 
vide the necessaries of life for that family. To assume the re- 
sponsibility of a family and then neglect it by failing to provide 



Functions of Democracy 1 s 1 

even the common necessities of every day life should be rigor- 
ously punished by law. To say that the wives and children of 
such citizens are not charges of the state and, therefore, of no 
interest to the state is to declare a palbable falsehood. The 
home is the foundation of the civilized state, and the wives and 
children, its chief hope. To permit the head of the family to 
wilfully neglect to provide for his offspring is to fail in one of the 
most important functions of an intelligent state. When the head 
of the family has made every effort to support his wife and off- 
spring, but, through some misfortune as sickness or lack of em- 
ployment, has failed to do so, the government should assist to 
the extent of finding useful employment for him whereby he may 
perform the duty of an honorable citizen, and, in case of his sick- 
ness, it should provide a suitable pension. But when he wilfully 
neglects to do his duty in this regard, he should be taken 
possession of by the state and set to suitable work, the usual 
wage for such labor, after deducting the expense of his upkeep, 
being paid by the state to his family ; and this punishment should 
be inflicted until the neglectful citizen shall learn the lesson of 
industry and frugality and appreciate the due responsibility of 
parenthood. And when such a citizen seeks to escape such re- 
sponsibility by flight, he should be pursued, captured, and made 
to serve double time, under the direction of the state. 

Ill 

Government Should Compel Allegiance of the Citizen 

Government should compel a faithful allegiance of the citizen 
to his country, and, in case of his refusal to comply with this 
sacred duty, should deprive him of all the privileges of citizenship 
and banish him from the confines of the nation. There can be 
no more destructive force in a nation than the infidelity of the 
citizen. To disregard the ideals of the nation and especially to 
ignore its appeals in its hour of greatest peril, is to send the fatal 
shaft into its vitals. No enemy could do more. Such action of the 
citizen merits the severest punishment, and when such a citizen 
can not be promptly deported, he should be promptly executed. 
Such a life has ceased to be useful to the state in which it exists 
and should be destroyed, if not conveniently deported; for it is 



182 Man's Ancient Truth and Its Place in Democracy 

not wise to permit its continuance in the nation. Government, 
if it hopes to preserve the state, must rigorously demand the most 
unfaltering allegiance and fidelity on the part of the citizen. 
Half-hearted measures to remove such disabilities are worse than 
useless, as they only tend to encourage the evil. Only the most 
determined, unflinching and rigorous action will suffic to pre- 
vent national disaster from such a form of treason. 

IV 

Government Should Preserve, Conserve and Utilize all National 

Resources for the Benefit of the Present 

and Future Citizenry 

All mineral deposits, forests and water powers belong to the 
people and should not be permitted to become the property of 
the individual, whether he be citizen or alien. All mineral deposits 
such as gold, silver, copper, iron, oil and coal, and many others, 
including stone quarries, should belong to all the people, as they 
alone are vitally affected by the supply and demand of these 
substances. Such products of the mine should be protected from 
monopolistic control, nor should any individual or company 
own and operate them to private advantage. They are too in- 
timately connected with the destiny of the masses of the people, 
to be diverted to private interests. 

The same is true of the forests. From these are derived much of 
the building materials entering into the construction of the homes 
of the people. To permit an individual citizen or company of 
citizens to buy the forests of the nation and thereby to control 
the prices of building material is to place a damper upon home 
construction and to depress the natural and laudable ambition 
of the citizen to own his own domicile. The government should 
own and conserve the forests in the interest of all the people, 
and should pursue a policy of restoring them when depleted, 
and this not only to provide building material but also because 
of its effects upon the rainfall of the country. 

Furthermore, all water power should be owned by the state. 
It is but natural to understand that a time will ultimately arrive 
in the life of the world when the oil and coal supplies will become 
exhausted or very greatly diminished — when they will cease to 



Functions of Democracy 1 83 

be a cheap fuel. Steam will then decline as a motive power, and 
the nation will be compelled to depend largely upon electricity. 
But without coal and oil the generation of this motive power 
will have to depend upon the wind and water. The wind and direct 
energy of sun will for a long time be too uncertain for the success- 
ful operation of private plants and public utilities. Water-power 
will, therefore, afford the only safe and certain force for the opera- 
tion of these enterprises. How important, then, that this power 
should be jealously guarded against private aggression. Govern- 
ment should proceed without delay to conserve all water-power 
in the nation, to the end that this energy may be saved for the 
future needs of the people. 



Government Should Prohibit the Crop-Lien System 

No more paralyzing power can be laid upon the progress of 
scientific agriculture than the system, in vogue in many quarters, 
of mortgaging the crop before it is planted. Such a system im- 
poses a deadening damper upon the energies of the farmer, as he 
sees in it no hope of future gain. He practically sells his crop, 
before it is grown, to the mortgagee for the scant necessities of 
a simple daily life, and is thus compelled to pay his creditors 
the price demanded for these necessities. Not only is this true, 
but the mortgagee dictates the character of the crops to be grown, 
on penalty of withholding credit. The agriculturist is thus re- 
duced to a kind of serfdom, destructive alike of his independence 
and progress. The farmer should be able to operate on a cash 
basis, to the end that he may enjoy the liberty and right of selling 
his crops where he can obtain a fair and reasonable price. Govern- 
ment should prohibit, under proper penalization, such an en- 
slaving system, since it must ultimately prove baneful to all 
interests concerned, and protect the farmer against the imposi- 
tions of his more prosperous neighbor. Government should con- 
cern itself to bring about a more comprehensive conception on 
the part of both merchant and farmer of their mutual relations 
and interests, and encourage them to co-operate to the pro- 
gressive advantage of themselves and the country at large. 



184 Man's Ancient Truth and Its Place in Democracy 

VI 

Government Should Secure the Initiative, Referendum and Recall 

Government should insure to the people, by actual practice, 
the principle of initiative, referendum and recall. As the people 
are the source of all power, all legislation should be initiated by 
them. As they are the governed, they should demand the laws 
whereby they are to be governed. Legislation by representative 
assemblies is just and wise only in so far as it meets the will of 
the mass of the people. Legislation, which fails to duly consider 
the interests of all the people, is class legislation and is oppressive, 
tyrannical and iniquitous. All proposed legislation of any great 
importance should, before becoming a law, be referred back to 
the people for their proper ratification. In this way, the people 
will become fully acquainted with the various proposed legisla- 
tive measures, and will be in a position to accept or reject the 
same as their judgment may dictate, and thus be saved much 
inconvenience and injury. Correlative with powers of the initia- 
tive and referendum should be the power of recall. The people 
should have the power to recall any public servant who, for any 
reason, has failed to discharge his proper duty to them. In this 
way only, can they protect themselves against official incompe- 
tency, tyranny and oppression. 



CHAPTER XXIII 

Functions of Democracy — Continued 

I 

Co-Ordination of Subordinate Governments 

The central government should take the necessary steps to 
secure the most perfect correlation and co-ordination of the sub- 
ordinate governments in the several political divisions of the na- 
tion, with a view to bringing about the harmonious co-operation 
of all these forces in the upbuilding and consolidation of the nation- 
al citizenship and the development and evolution of a sane popular 
administration of public affairs. The division of administrative 
responsibility among a plurality of independent governing units 
in the nation is most unwise and confusing, as it, of necessity, 
results in conflict of authority. In order to harmonize the control 
of conflicting interests, the governing authority must converge 
in one governing center. This should constitute the head, or 
Jons et origo, of the legal authority. From this center all legisla- 
tion should proceed, and to this center all reponsibility should be 
referred and all obedience yielded. When popular obedience is 
divided among a plurality of independent governments in the 
same nation, it becomes difficult, if not impossible, for the public 
to understand its full measure of responsibility. The citizen, on 
leaving one independent political division with whose laws he is 
familiar, at once, on entering another, becomes subject to laws of 
which he knows nothing. He is thus thrown into confusion and 
uncertainty and, only too frequently, suffers a loss of individual 
initiative. He is unduly restrained by his ignorance of the laws 
of the various political units, and often gives up the contest as 
hopeless. He is thus largely prevented from availing himself 
of advantageous conditions beyond the limits of his own communi- 
ty, and is compelled to confine his energies to a less profitable 
environment. Furthermore, such a division of governing authority 



186 Man's Ancient Truth and Its Plaec in Democracy 

is inimical to that perfect homogeniety of spirit, which alone can 
create patriotism. Per contra, it tends to a dangerous hetero- 
geniety of sentiment, from which spring indifference if not treason. 
A healthy national patriotism can not spring from a plurality of 
divergent and frequently discordant independent governing units 
in the same nation. Such units must eventually surrender their 
independence to the central power and exist as integral parts 
of one common nation. They then become so many media of the 
central power for the government of the whole. In this way, 
they become the administrative instruments for applying the 
national laws within their respective confines. This would mean 
one nation, one ideal, and one law; and all focussed upon one 
common purpose or end. This is the consolidated nation, whose 
omnipotence is unquestioned at home and recognized abroad, 
ready to take its place among the great powers of the earth to 
safeguard the persons and interests of its citizens at home and in 
other lands, and to favor and facilitate the development of the 
noblest civilization among mankind. A federation of states can 
never compare in any beneficent regard with a consolidated 
nation. The government of the former must be a compromise 
sanctioned by the sovereign units, while that of the nation ex- 
presses the will of a united people. In the former, the allegiance 
of the citizen is divided between the sovereign unit and the con- 
federacy, while in the latter it is yielded to one central power. A 
centralized nation is not adverse to the largest share of popular lib- 
erty. A people, as well as a monarch, may rule a nation. In truth, 
a nation is safest in the hands of the people, where they have re- 
ceived a broad and liberal education. Ignorance is a menace alike 
to a republic and a monarchy. The intelligence of the people is 
the only hope of either when it aims at a just and beneficent 
administration. The ideal government of the future is a strongly 
consolidated republic, ruled by a homogeneous people highly 
educated in both head and heart, deeply sensitive to the noblest 
impulses of the race, and quickly responsive to the responsibility 
of safeguarding every interest of the individual citizen, and prompt- 
ly repressing his inherent imperfections in the interest of all the 
community. But by reason of the above facts, it must be admitted 
that the ideal republic is the most difficult of all governments to 
maintain. 



Functions of Democracy 187 

II 

It is the Duty of an Efficient and Humane Government to Establish 

and Maintain the Necessary Eleemosynary Institutions 

Not Only for the Poor and Aged, But 

Also for the Insane, Deaf, 

Dumb and Blind 

These institutions should provide every necessary modern 
comfort, and should have especial reference to the health of in- 
mates. The comforts should be plain, but sufficient to meet all 
reasonable requirements. These institutions should be conducted 
so as to encourage the inmate to individual achievement, and 
should endeavor to educate him with a view to bringing out all 
that he is capable of. It is a great error to consider these unfor- 
tunates as lost to society. Many of them possess genius of the 
highest order that should be utilized to the advantage of the state. 
No community can afford to waste the energy or genius of its 
citizens. All intelligent effort is helpful, not only to the citizen 
making it, but to society at large. It is the duty of government 
to educate the inmates of these institutions to the safe limit of 
their capacity, with a view to their own happiness and the ad- 
vantage of the community or the state ; and to assist in this useful 
work, industrial facilities should be attached to all these institu- 
tions with a view to developing the technical skill of the inmates. 
They would not only go far toward preparing the inmates for a 
useful life in the world, but also assist the state in the maintenance 
of the institutions by affording products which might be sold in 
the markets at the same price demanded for like products created 
outside. 

Ill 

The Government Should Establish Reformatories for the Erring 
Youth of Both Sexes 

To place the young miscreant, who may be the victim of a 
momentary impulse or of improper association, in the companion- 
ship of the hardened adult criminal is heinous in the extreme — 
is to rob him or her of every possible chance of reformation. 
Such an act of the state is, as a rule, far more criminal than that 
for which the unfortunate youth is confined. Separate institutions 



188 Man's Ancient Truth and Its Place in Democracy 

for the sexes should be constructed and plainly but neatly 
equipped, so as to be as home-like as it is possible to make them. 
They should be conducted with the sole view of educating both 
head and heart of the inmate and thus change the outlook upon 
life. They should not encourage idleness (the most inimical in- 
fluence to progressive development) but should urge the inmate 
to ambitious action. Industrial departments should be attached, 
in which the inmate should be compulsorily employed according 
to peculiar talent and receive a proper wage. This wage, after 
deducting the expense of the inmate's upkeep, should be paid 
over to his or her indigent family, or in case the family is self- 
sustaining, which fact should be established by proper investiga- 
tion, the residue of the wage should be deposited by the state to 
the credit of the inmate, to be delivered to him or her on leaving 
the institution as a start in life. Nor should the state's duty end 
here. It should assist the inmate in establishing a useful business 
and continue its benevolent and generous guardianship until that 
business is a paying enterprise under the management of the for- 
mer inmate, or until he or she shall prove incapable of conducting 
a personal enterprise, in which case the state should assist in se- 
curing proper employment. 

These institutions could be made self-sustaining under proper 
management and the instruments for saving to a useful life num- 
berless youths of both sexes now lost annually to the nation. 
These institutions should always be conducted by the state and, 
under no circumstances, should they be controlled by sectarian 
interests. Such an influence would create consternation in the 
spiritual atmosphere of the institution where are domiciled so 
many minds that have been subjected to different doctrinal 
beliefs, and would undermine or destroy that sense of religious 
security so necessary to steady intellectual and ethical advance- 
ment. 

It is scarcely necessary to advocate institutions where the or- 
phans of the state can be cared for and properly prepared for a 
useful life. No amount of time and money used by the state for 
this purpose can be considered unwise or ill spent, so long as busi- 
ness-like and honest methods prevail in their management. All 
the considerations mentioned in connection with the previous 



Functions of Democracy 1 89 

institutions are even more applicable here, as the care of the 
orphan is probably the most important eleemosynary work the 
state can undertake. 

IV 

The Government Should Establish Schools for its Mental Defectives 

The reformatories assume control of one class of defectives, 
the moral delinquents; but there should be institutions also for 
the development and education of the mental delinquents. Much 
can be accomplished by proper management in creating a useful 
citizen out of what we call the mental defective. Many of these 
are really not defective at all, but have been badly managed at 
home or at school. They deserve the special consideration of an 
advanced state, if that state desires to utilize in its progress all 
the mental and spiritual energy of its citizen. Such institutions, 
properly constructed and neatly equipped and skilfully and in- 
telligently conducted, would raise into a useful life many a de- 
fective now deemed hopeless. To neglect or cast off the defective 
as worthless without an effort towards his development is no part 
of the duty of a wise and progressive state. It should exert itself 
to preserve and develop its unfortunate citizen, already greatly 
handicapped by his disability, by educating and developing what 
of genius he may possess, thus creating for him a useful place in 
society. This responsibility appears to be augmented when we 
reflect that the state, in many instances, has largely contributed 
to the citizen's misfortune by neglecting to throw about his early 
youth those wholesome environments so essential to his normal 
growth. Let the state, then, make amends by endeavoring to 
ameliorate the calamity it has brought about. Let it set about 
earnestly to improve the life of these unfortunates through their 
better education. Let it establish proper schools, presided over 
by competent experts whose duty it shall be to study the indi- 
vidual cases with a view to applying the corrective treatment. 
In this manner, it may, in a measure at least, add to the comfort 
of its neglected citizen. 



190 Man's Ancient Truth and Its Place in Democracy 

V 

The Government Should Establish and Maintain Polytechnic Schools 
for the Industrial Education of its Citizen 

Not every youth cares to be an educator or a professional man, 
and yet every one should be educated in some useful vocation. 
The best and most skilfull work in any department of human labor 
can be secured only by thorough education in that special field. 
The day is past when untrained and uneducated labor was con- 
sidered all sufficient. The day has arrived when the workman 
must show trained skill. He must show that he has been specially 
educated to perform his task. He must show that he not only 
possesses the practical experience, but also the scientific knowledge 
required in the execution of his work. He must, in other words, 
be a scientific operator. 

It is the duty of the state, then, to establish polytechnic schools 
where the prospective workman may acquire both the science and 
operative skill requisite to his success. Not only will the citizen 
profit thereby, but the state will be aided in its great task of ad- 
vancing civilization. The state, therefore, owes it both to itself 
and to the citizen to develop his efficiency to the highest degree 
possible compatible with his native talent. 

VI 

The Government is Obligated to Drain all Extensive Marshes and to 

Irrigate all Extensive Areas of Arid Lands 

Whether They Be Public 

or Private 

It must be evident to every thinking mind that such enterprises 
are most frequently beyond the limits of private capacity. The 
government alone has at its command the engineering skill and 
financial strength to successfully carry out these great under- 
takings. In the case of public lands, the government is obligated, 
by every reason of fairness, to put them into a proper condition 
for successful cultivation. To sell its lands to the citizen and en- 
courage him to settle thereon in the hope of satisfactory returns 



Functions of Democracy 191 

for his labor, and neglect to put them into proper condition for 
cultivation, is no part of the conduct of a benevolent government — 
is, in truth, an undeniable insincerity, since it has sold to the citi- 
zen what it knew he could not profitably use. If it has sold marsh 
lands, it should drain them: if arid lands, it should put water on 
them, as neither are susceptible of cultivation in any other way. 

In the case of large areas of privately-owned lands, the govern- 
ment should undertake the necessary improvements and assess 
the cost to the owners. The cost of the enterprise should be levied 
against the lands as a mortgage payable at a suitable future day 
and at a fair rate of interest, the plants remaining under the 
direction of the government until the debt has been fully liqui- 
dated. Lands reverting to the government under such mortgages 
should be resold to the bona fide settler at the usual price of public 
lands plus the cost of such improvements as may have been erected 
on them, and the cost to the government of the pro-rated expense 
of construction, operation and maintenance of the drainage or 
irrigating plants on them. 

Such a policy would incur no expense in the case of privately- 
owned lands, and in the case of public lands, only what is justly 
expected of a wise and provident government. 

VII 

Public Sanitation 

One of the most important duties of government is to protect the 
citizenry from pestilence. Every effort should be made to prevent 
the importation of epidemical disease. If it is the duty of the state 
to protect the people against invasion by a foreign army, it is 
equally its duty to protect them against invasion by foreign pesti- 
lence; and if it is the duty of the nation to protect itself against 
foreign pestilence by preventing the importation of such conta- 
gion, it is equally just and right to protect its neighbors by pre- 
venting the exportation of its contagion to their shores. The 
dictates of plain justice demand this governmental attitude. 

Further, as it is the duty of government to protect the people 
from internal sedition and rebellion, so it is also its duty to pro- 
tect them from the possibility of infection from diseases origin- 
ating in their midst. 



192 Man's Ancient Truth and Its Place in Democracy 

To the end that these functions may be effectually carried out, 
an efficient health department should be established at the Capi- 
tol with ample authority to meet all the exigencies arising. Such 
a department should be under the control of most competent 
scientists and sanitarians, free from the influence of corrupt 
politics, and afforded every scientific facility for making all neces- 
sary researches in the field of preventive medicine. It should be 
directed by legislation which is the product of the wisest and most 
extensive experience in this field of labor, and drawn so as to 
cover every possible need with the least inconvenience and cost 
to the people. 

This authority should not be divided between the central power 
and subordinate political units. Nothing but conflict and failure 
can result from such a mongrel co-operation. The one or the 
other must surrender its administrative action. Sanitary author- 
ity, like all other authority which touches the vital interests of 
all the people, should reside in and be exercised by the central 
government. 



CHAPTER XXIV 

The Perils of Democracy 
I 

Such are some of the chief functions of democracy of whatever 
character, to which the people should direct their attention. As 
civilization advances new functions of government will present 
themselves requiring to be met by the intelligent citizen. This 
must be evident to all reflective men. 

As before said, monarchy may be benevolent and meet most of 
the demands of a growing state; but the benevolent aristocracy 
is to be preferred. As the judgment of many is more likely to be 
accurate than that of a single individual, so a benevolent aris- 
tocracy is a better form of government than a benevolent 
monarchy. The reflections of many intelligent minds are more 
likely to reach the truth than the efforts of a single mind. In the 
monarchy, if the judgment of the monarch is erroneous there is 
none to correct and the full force of the error must fall with crush- 
ing effect upon the governed. In the benevolent aristocracy, on 
the other hand, the error of the individual judgment is detected 
in the deliberations of the council, and its baneful effects obviated. 

What has already been said of the benevolent aristocracy is 
even more applicable to intelligent, benevolent and efficient 
democracy. This is the ideal form of government, but is the most 
difficult to maintain in its purity. Here the people rule directly 
over their affairs and are alone responsible for the results. If they 
maintain their intelligence and patriotic devotion, the results of 
of their administrative efforts are seen in their rapid advance- 
ment. But under the sway of an oligarchy, the corrupt aristocracy, 
or a corrupt democracy, which sooner or later degenerates into 
an oppressive plutocracy, the nation fares no better than under 
the galling yoke of the despot. Instead of one depraved ruler to 
serve there are many whose rapacity and avarice must be con- 
sidered and composed if, indeed, it is in the power of a people to 
do so. Conspiracy and assassination, under such a regime, are 
the order of the day, and the public treasury is plundered to fill 



194 Man's Ancient Truth and Its Place in Democracy 

the private purse. Class legislation, with all its attending evils, 
is the main support of such a state. To retain their power which 
is their only weapon of defense, corrupt officials willingly debauch 
the citizen through the practice of secret bribery or indirect 
threat upon his life or property, or curry his favor by bestowing 
upon him unearned benefits or unmerited privileges. The appeals 
of the poor classes are completely ignored or answered by an 
unjust penalization involving, only too often, an indefinite loss 
of liberty. The laws, in most instances, are not only framed with 
a view to special privilege, but are enforced with partiality. 
The poor receive the full pressure of unwise legislation, while the 
rich and powerful are assisted in escaping their due proportion 
of responsibility, or even in increasing their ill-gotten wealth at 
the expense of their less fortunate fellow-citizens, through pilfer- 
ing the people by every species of legalized extortion. 

Public education is neglected and the mental and ethical train- 
ing of the people declines and ultimately reaches a state in which 
cowardly and supine submission to oppression and tyranny is 
accepted without protest or complaint. The purest and best 
citizens, imbued with the insatiable greed of the hour and fearing 
lest some material advantage may escape them, often willingly 
lend themselves to unethical procedures which, in their collective 
effects, gradually sap the wholesome and healthful spirit of the 
national life, and ultimately initiates a steady and fatal decline; 
and such citizens, to justify their conduct in this regard, often 
unhesitatingly attempt to excuse the unfortunate national situa- 
tion to which they have themselves so unwisely and unpatriotically 
contributed. 

The judiciary ceases to be what it was intended to be — a system 
for meteing out impartial justice to all — and becomes a servile 
instrument for the distribution of a destructive favoritism. In- 
stead of all men being equal before the law, under the operation 
of a corrupt judiciary, bribery and political favoritism defeat the 
ends of justice, and the culprit goes scot free or escapes with a 
minor penalty for his offense ; while the innocent is often penalized 
in heavy damages or disproportionately bereft of his liberty. 
Under the proceedure of such a judiciary, justice becomes a trav- 
esty, and the court becomes an auxiliary partisan machine. Nor 



Perils of Democracy 195 

is this all. Patriotism and respect for law sicken and die under 
the instillation of the subtle poison of civic injustice, and the 
citizen finally looks with indifference or contempt upon his re- 
sponsibility to the state, as he joins in the mad rush for pelf and 
power. Public office, instead of being a public trust, becomes a 
private gain and the corrupt instrument for popular oppression. 
The office-holder, instead of being the willing servant of the com- 
munity, arrogates to himself the prerogative of master and only 
too often proceeds to show his power by an arrogant and haughty 
treatment of those who placed him in authority. Moreover, he 
abuses his authority by extending favors to political or other 
adherents, to the detriment and injury of the public service,. 
This exploitation of public office for private gain is a fatal blow 
at the liberties of the people and should be penalized under the 
severest enactments. 

Under such a corrupt regime, the favored citizen, to enhance 
his own gain, is legalized to speculate in the food materials of the 
people, or to dispense to his weak companion a poison which not 
only robs him of his life and honor, but pauperizes and debases 
those dependent upon him. The state, if such a society can be 
called a state, to fill its coffers, too often depleted by dishonest 
practices, willingly legalizes the destruction of its citizenry by 
permitting the sale of noxious and habit-forming drugs or bever- 
ages, which invariably lead to the lowering of their efficiency 
and to the final debasement of the commonwealth through the 
perpetration of every species of crime; and, in the punishment 
of such a citizen for the perpetration of a crime to which the state 
itself has largely contributed, it not only deprives him of his 
liberty, but also of his ability to contribute to the necessities of 
those depending upon him, just as if they also were particeps 
criminis and deserved the same penalty and were not sufficiently 
abased in the unfortunate fate of the head or member of the 
household. Instead of confining the unfortunate criminal or 
addict with a view to reforming him, and employing him in some 
useful service to the state, the compensation going to his needy 
family, the state treats him as an irretrievable derelict to society 
and no longer worthy of efforts at salvation, and thus renders 
complete the destruction itself inaugurated. Thus the state adds 
injustice to injustice, and instead of employing a large part of 



196 Man's Ancient Truth and Its Place in Democracy 

its benevolent machinery in the uplifting and saving of these 
unfortunate citizens, who are unable, in most instances, to save 
themselves, cruelly relegates them to an unmerited oblivion. 
What, in plain reason, must be said of the wisdom and benevolence 
of a state which legalizes the manufacture and sale of a destruct- 
ive poison to its citizenry under the puerile plea of vouchsaving 
their personal liberty? and what withering execration does it 
merit when it does so to fill its yawning coffers? 

In order that a certain class of citizens may secure cheap labor 
in the conduct of their affairs, the state legalizes and encourages 
an excess of foreign emigration, thus enfranchising a large mass 
of alien population, little acquainted with the form or spirit of 
the national institutions, and serving as a corrupting influence 
upon contending political factions or parties through the venal 
disposition of the sacred ballot. Instead of limiting immigration 
to the urgent needs ofthe country, and to such as may be properly 
assimilated and converted into a true citizenship, unlimited num- 
bers from every land are imported, to the injury of themselves 
and the undoing of their adopted country. This unwise dilution 
of the citizenship can but be finally fatal to patriotism and the 
best interests of the state. This shortsighted policy must eventaul- 
ly lead to the disruption of the state adopting it; for it is not 
conceivable that a heterogeniety of national spirit will continue 
to center around the former ideals. The old ideals, in such cir- 
cumstances, must change and mold themselves to the new national 
thought which will be a compromise between the new and old 
thought, the one or the other predominating according to the 
relative virility of the thinking factors. It thus frequently comes 
about that the nation is completely foreignized and loses all its 
former characteristics, finally degenerating, through the lack of 
patriotic spirit, into a lawless community in which all power for 
self-government is lost, and despotic or tyrannical rule is substi- 
tuted for that of a liberal and beneficent government. 

These facts do not necessarily operate to the disparagement of 
the quality of the foreign citizenry admitted, but spring from the 
very nature of man. Thirst for material gain is inherent in the 
human heart. Man does not seek more liberty as a rule when he 
leaves his native land, but more wealth, whereby he hopes to 



Perils of Democracy 197 

enjoy more of the world's comforts and influence. He is, therefore, 
not so much interested in the character of the adopted nation's 
political institutions as in its material resources. The former 
he will ignore, if he can acquire the latter. Having little knowledge 
of or interest in the political requirements of the nation he has 
ostensibly espoused, he readily disposes of his newly acquired 
power to the highest bidder for favor or preferment in his par- 
ticular line of industry. A venal element is thus injected into the 
body politic, which cannot fail to corrupt ambitious demagogues 
and office-seekers, who not only too willingly yield to the allure- 
ments of pelf and power, but who also often arrogate to themselves 
mastery over the people instead of subserviency to their will. 
Now begins the mad rush of the sycophant to curry the favor of 
the corrupt governing power, and even the otherwise dutiful 
citizen is often drawn into the same maelstrom of demoralizing 
depravity. The political independence of the citizen is now 
stifled by his greed for pelf and power, or it may be, his necessity, 
and the noblest national sentiments and aspirations perish in 
the avalanche of avarice and cupidity which sweep the nation 
from confine to confine. 

Behind the dais of this faithless political power stalks the grim 
spectre of a cunning ecclesiasticism which always was and always 
will be the inseparable partner of oppression and tyranny. It 
intrenches itself behind the ramparts of the corrupted common- 
wealth and, through the creation of class legislation, the subsi- 
dizing or intimidating of the public press, and the distortion of 
the real functions of the public educational systems, steadiy 
encroaches upon the religious prerogatives of the citizen until he 
has been shorn of his inalienable right to worship God according 
to the dictates of his own conscience. Not only does it arrogate 
to itself the right to dictate the religious thought and policy of 
the nation, but has assumed in all ages to dominate the political 
direction of the state, to control the administration of public 
affairs, to the end that its ruinous purposes may be fully carried 
out. Down with liberalism and up with reactionism is now the 
slogan of the hour. The oppressive mandates of the tyrannous 
ruling class are forced upon a suffering people through the in- 
fluence of a monstrous hierarchy, which adds to the power of 
cunning persuasion the pretended will of God. 



198 Man's Ancient Truth and Its Place in Democracy 

Insidiously and relentlessly, like the mighty glacier in its 
descent from the mountain top, this cyclone of national pollution 
moves on its way destroying the noblest landmarks of popular 
government and sweeping it finally, along with all its means to 
human happiness, into the vortex of common ruin. This subtle 
power, this creeping paralysis, finally pervades and perverts 
every phase of national life, and what was once a free and spirited 
people eventually becomes a horde of cringing slaves to a cor- 
rupt union of Church and State. The mace of the despot and the 
crozier of the prelate now wave with relentless sway over a fallen 
race. 

Such is the tyranny of the religious concept, without reference 
to age, creed or sect, when corrupted from its true mission. Such 
is the penalty of an indifferent electorate. Such is the final pun- 
ishment of a people who attribute more importance to material 
gain than to spiritual and intellectual development. Such is the 
retribution inflicted by Providence upon an unworthy and de- 
generate race, who, ignoring all intuitional and inspirational 
right, worship exclusively at the throne of Mammon. 

Let the worthy citizen, under whatever democracy he may 
reside, endeavor always to promote the altruistic principles of that 
government and to counteract the rise of evil and vicious tenden- 
cies which, through his indifference or neglect, may develop into 
destructive forces, ultimately eventuating in the dissoultion of 
the nation he has sworn to protect and support. No citizen, who 
has the right to call himself such, can escape this responsibility 
or afford to ignore the just call of his country. 

In view of all the dangers that lurk along the pathway of 
national life, it is not likely that the great democracy of which 
we have the honor to be citizens, will be fortunate enough to al- 
ways escape the foregoing perils. As they have hampered the 
progress and imperilled the life of every democracy of past his- 
tory, it is not logical for us to expect that we alone shall have our 
course uncontested. Our great nation will sooner or later certainly 
be compelled to thread its perilous way through the narrow chan- 
nel of governmental destiny, flanked as it will be upon either side 
by the frowning evils of Scylla and Scharybdis. There is much, 
however, in the nature of our government and the spirit of our 



Perils of Democracy 199 

people to lend strength to a reasonable expectancy that our nation 
will pass the ordeal unscathed. In the first place, our system of 
popular government is founded upon the inalienable rights of 
men to an exalted life, a rational liberty, and the pursuit of a 
lofty and altruistic felicity, springing from the consciousness 
that all men are equal before the law and in the right to oppor- 
tunity. In fact, our democracy is based upon the indestructible 
principles which underlie the Divine government of the universe 
and thus has within itself the elements of permanency. 

The blessings of opportunity are presented by our republic to 
every citizen, high or low. He may accept, or reject them. That 
is a matter that concerns him alone. Whether he shall rise to the 
highest honors in the gift of the nation or be content to labor in 
an humbler field of usefulness is left entirely to his efforts and 
capacity. If he fails to realize the full scope of his ambition, or 
a full measure of success and prosperity, he must attribute his 
failure to his own shortcomings or to the fickleness of fortune 
rather than to the essential nature of the government under 
which he lives. 

Not only is the door of opportunity thrown open to every 
citizen, but he is even prepared to avail himself of it. Great 
public schools and universities extend to him the priceless gift 
of liberal education and thus invite and incite him to higher and 
more splendid achievements. 

Every citizen, through energy and economy, also may acquire 
a reasonable share of the world's comforts and assume an honorable 
position in the community of his fellows. 

Moreover, no disturbing force is hurled between him and the 
God he worships. On the contrary, perfect freedom of religious 
belief and worship is guaranteed to every citizen. 

It will thus be seen that every normal material and spiritual 
aspiration of man is encouraged and developed by our system of 
government, and that that government by its benevolent activi- 
ties favors the creation of the noblest expression of human life. 
Under its humane auspices we may live in security of life, liberty 
and property, and enjoy that fullness of individual freedom and 
liberty compatible with the best welfare of our neighbors and 
ourselves. 



200 Man's Ancient Truth and Its Place in Democracy 

But while it strives to bring into expression and action the 
best qualities of the citizen, it nevertheless lays its repressive hand 
on the obstructive evils of human nature and subjects them to a 
logical and necessary control. Less than this could not be expected 
of a strong and efficient system of government. 

Then, again, the spirit of our people is such as to lead us to 
hope for a perpetuity of our institutions. Hailing from every land, 
they are familiar with the evils of the several forms of government 
to which they were subject and are therefore more likely to com- 
bat these evils when they tend to arise in their new homes. Under 
the pride and stimulus of increased freedom and prosperity which 
they are permitted to enjoy through the willing beneficence of 
their adopted country and to which they were, for the most part, 
strangers under their native governments, they rapidly rise from 
the desuetude of depressing poverty to the exhilaration of liberty 
and independence and thus contribute their new spirit and virile 
zeal to the further advancement of our civilization. But this is 
true only when, by proper education and national training, we 
have converted the newcomer into a true American. Then only 
does he become fully impressed with the responsibilities and du- 
ties of American citizenship and is thus transformed from a care- 
less and indifferent observer into an ardent lover and defender 
of the principles of free democracy. 

By extending to the foreigner, already within our gates, a 
most hearty welcome, and bestowing upon him the proper educa- 
tion of both head and heart, and at the same time demanding of 
him, in the most positive manner, unfailing fidelity to our insti- 
tutions, we may look with becoming confidence to the continu- 
ance of those principles which lie at the foundation of all free, 
humane and orderly government; because we can depend upon 
such a citizenry to support and defend those great principles 
which have contributed so bountifully to their happiness and 
prosperity. Such a patriotic citizenry, profoundly impressed with 
the sense of manly responsibility to the government they have 
sworn to support, will strive, by all fair and energetic means, to 
remove or destroy all obtruding evils from the pathway of demo- 
cratic progress, and to bring it at last into that state of perfection 
in which all men shall be vouchsafed the largest measure of 



Perils of Democracy 201 

rational liberty and material and spiritual development. Wherever 
the hearts of men beat in unison with the generous impulses of 
liberty, or swell in harmonious spirit to the demands of freedom, 
there the perpetual beacon of a free democracy sheds its uplifting 
light and leads on to the final fulfillment of grander and nobler 
destiny. 

God grant that it may ever be so, and that in the future as in 
the past our great democracy, through the combined efforts of all 
its great citizenry, will continue to hold aloft the torch of enlightened 
liberty to oppressed mankind wherever they may suffer, or toil 
upward toward the light. 

"Thou, too, sail on, ship of state! 

Sail on, union strong and great! 

Humanity with all its fears; 

With all the hopes of future years, 

Is hanging breathless on thy fate. 

We know what Master laid thy keel, 

What Workmen wrought thy ribs of steel, 

Who made each mast, and sail and rope, 

What anvils rang, what hammers beat, 

In what a forge and what a heat, 

Were shaped the anchors of thy hope! 

Fear not each sudden sound and shock, 
' Tis of the wave and not the rock; 
' Tis but the flapping of the sail, 

And not a rent made by the gale! 

In spite of rock and tempest roar, 

In spite of false lights on the shore, 

Sail on, nor fear to breast the sea f 

Our hearts, our hopes are all with thee, 

Our hearts, our hopes, our prayers, our tears, 

Our faith triumphant o'er our fears, 

Are all with thee — are all with thee ! " 
[end] 



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